THE 

MAEEOW 


OP 


MODERN   DIVINITY: 


IN  TWO  PARTS. 


PART  I. 

THE  COVENANT  OF  WORKS  AND  THE  COVENANT  OF  GRACE. 

PART  II. 

AN  EXPOSITION  OF  THE  TEN  COMMANDMENTS. 

y 

BY   EDWARD   FISHER,  A.M 


WITH  NOTES 

BY  THE  REV.  THOMAS  BOSTON. 

MINISTKR   OF   THE  GOSPEL,   ETTRICK. 


PHILADELPHIA : 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 


NO.  821  CHESTNUT  STREET. 


STEREOTYPED  B 

J  E  S  P  E  R  IT  A  R  D I  N  G  A  S  0  N, 

INQUIREK  BUILDING,  SOUTH   THIRD   STREET,   PHILADELPHIA. 


CONTENTS. 


PART  I. 


The  Preface,    .        .  -    Page  9 

The  Dedication, 13 

Address  to  the  Reader ]  5 

lutroduction. — Sect.  I.  Difference  about  the  law,  21. — 2.  A  threefold  law,  22 

Chap.  I. — Of  the  Law  of  Works,  or  Covenant  of  Works. 

Sect.  I.  The  nature  of  the  covenant  of  works,  27. — Sect.  II.  Adam's  fall, 
33. — Sect.  in.  The  sinfulness  and  misery  of  mankind  by  the  fall,  34. — 
Sect.  IV.  No  recovery  by  the  law,  or  covenant  of  works,  36. — Sect.  V. 
The  covenant  of  works  binding,  though  broken,  39, 

Chap.  II. — Of  the  Law  of  Faith,  or  Covenant  of  Grace. 

Sect.  I.  Of  the  eternal  purpose  of  grace,  40. — Sect.  II.  Of  the  promise, 
44. — 1.  The  promise  made  to  Adam,  ib. — 2.  The  promise  renewed  to 
Abraham,  49. — 3.  The  law,  as  the  covenant  of  works,  added  to  the  pro- 
mise, 53. — 4.  The  promise  and  covenant  with  Abraham,  renewed  with 
the  Israelites,  6.5. — 5,  The  covenant  of  grace  under  the  Mosaic  dis- 
pensation, 68. — 6.  The  natural  bias  towards  the  covenant  of  works  84. 
— 7.  The  Antinomian  faith  rejected,  94. — 6.  The  evil  of  legalism,  98. — 
Sect.  III.  Of  the  performance  of  the  promise,  100. — 1.  Christ's  fulfilling 
of  the  law  in  the  room  of  the  elect,  101. — 2.  Believers  dead  to  the  law 
as  the  covenant  of  works,  109. — 3.  The  warrant  to  believe  in  Christ. 
126. — 4.  Evangelical  repentance  a  consequent  of  faith,  142. — 5.  The 
spiritual  marriage  with  Jesus  Christ,  150. — 6.  Justification  before  faith, 
refuted,  156. — 7.  Believers  freed  from  the  commanding  and  condemning 
power  of  the  covenant  of  works,  158. 

Chap.  III.— Of  the  Law  of  Christ. 

Sect.  I.  The  nature  of  the  law  of  Christ,  172.— 2.  The  law  of  the  ten 
commandments  a  rule  of  life  to  believers,  176. — 3.  Antinomian  objec- 
tions answered,  180. — 4.  The  necessity  of  marks  and  signs  of  grace, 
186. — 5.  Antinomian  objections  answered,  190. — 6.  Holiness  and  good 
works  attained  to  only  by  faith,  192. — 7.  Slavish  fear  and  servile  hope 
not  the  springs  of  true  obedience,  200. — 8.  The  efficacy  of  faith  for 
holiness  of  heart  and  life,  207. — 9.  Use  of  means  for  strengthening  of 
faith,  216. — 10.  The  distinction  of  the  law  of  works,  and  law  of  Christ, 
applied  to  si.x  paradoxes,  217. — 11.  The  use  of  that  distinction  in  prac- 
tice, 221. — 12.  That  distinction  a  mean  betwixt  legalism  and  Antino- 
iriianism,  233. — 13.  How  to  attain  to  assurance,  234. — 14.  Marks  and 
evidences  of  true  faith,  237. — 15.  How  to  recover  lost  evidences,  239. — 
16.  Marks  and  signs  of  union  with  Christ,  240. 

(3) 


4  CONTENTS. 

Chap.  IV. — Of  the  Heart's  Happiness,  or  Soul's  Eest. 

Scot.  I.  No  rest  for  the  soul  till  it  come  to  God,  244. — 2.  How  the  soul 
is  kept  from  rest  in  God,  247. — 3.  God  in  Christ  the  only  true  rest  for 
the  soul,  254. 

The  Conclusion, 260 

PART  H. 

Dedication, 265 

The  Author  to  the  Eeader, .        .  267 

Introduction, 269 

Ignorant  men  confine  the  meaning  of  the  ten  commandments,         .        .  270 

The  ten  commandments  an  epitome  of  the  law  of  God,  ....  271 

Six  rules  for  the  right  expounding  of  the  ten  commandments,         .         .  271 

The  sum  of  the  first  commandment,  (fee, 272 

Wherein  the  first  and  second  commandments  differ,  &c.,           .        .         .  278 

Wherein  the  second  and  third  commandments  difier,  &c.          .        .        .  283 

The  difference  between  the  third  and  fourth  commandments,  &c.,     .         .  291 

The  sum  of  the  fifth  commandment, 294 


The  sum  of  the  sixth  commandment. 
The  sum  of  the  seventh  commandment. 
The  sum  of  the  eighth  commandment. 
The  sum  of  the  ninth  commandment. 
The  sum  of  the  tenth  commandment, 


302 
305 
307 
310 
312 


The  Lord  requireth  perfect  obedience  to  all  the  ten  commandments,        .  315 

All  men  by  nature  under  sin,  wrath,  and  eternal  death,  ....  317 
Christ  hath  redeemed  believers  from  the  curse  of  the  law,       .         .        .317 

Every  man's  best  actions  are  corrupted  and  defiled  with  sin,    .         .         .  320 

The  least  sinful  thought  makes  man  liable  to  eternal  damnation,      .         .  323 
Though  man  cannot  be  justified  by  his  obedience  to  the  law,  yet  shall  not 

his  obedience  be  in  vain, 325 

Man  is  naturally  apt  to  think  he  must  do  something  towards  his  own  jus- 
tification, and  act  accordingly, 327 

Christ  requires  that  believers  do  desire  and  endeavour  to  yield  perfect 

obedience  to  all  the  ten  commandments,  ......  331 

Believers  shall  be  rewarded  for  their  obedience,  and  with  what,       .         .  332 
After  what  manner  believers  are  to  make  confession  of  their  sins  upon  a 

day  of  humiliation, 334 

Why  and  to  what  end  believers  are  to  receive  the  sacrament  of  the 

Lord's  Supper, 336 

Thk  Difference  Between  the  Law  and  tue  Gospel,       .        .        .  337 


RECOMMENDATIONS. 


I  HAVE  perused  this  ensuing  Dialogue,  and  find  it  tending  to  peace 
and  holiness ;  the  author  endeavouring  to  reconcile  and  heal  those  un- 
happy differences,  which  have  lately  broken  out  afresh  amongst  us,  about 
the  points  therein  handled  and  cleared  ;  for  which  cause  I  allow  it  to  be 
printed,  and  recommend  it  to  the  reader,  as  a  discourse  stored  with 
many  necessary  and  seasonable  truths,  confirmed  by  Scripture,  and  avowed 
by  many  approved  writers :  all  composed  in  a  familiar,  plain,  moderate 
style,  without  bitterness  against,  or  uncomely  reflections  upon  others, — 
which  flies  have  lately  corrupted  many  boxes  of  otherwise  precious 
ointment. 

May  1, 1645.  Jos.  Caryl. 

The  marrow  of  the  second  bone  is  like  that  of  the  first,  sweet  and 
good.  The  commandments  of  God  are  marrow  to  the  saints,  as  Avell  as 
the  promises  ;  and  they  shall  never  taste  the  marrow  of  the  promise  who 
distaste  the  commandments.  This  little  treatise  breaketh  the  bone,  the 
hard  part  of  commandments,  by  a  plain  exposition,  that  so  all,  even  babes  in 
Christ,  yea,  such  as  are  yet  out  of  Christ,  may  suck  out  and  feed  upon  the 
marrow  by  profitable  meditation. 

Sept.  6,  1648.  Jos.  Carvl. 

If  thou  wilt  please  to  peruse  this  little  book,  thou  shalt  find  great 
worth  in  it.  I'here  is  a  line  of  a  gracious  spirit  drawn  thi'ough  it,  which 
has  fastened  many  precious  truths  together,  and  presented  them  to  thy  view  : 
according  to  the  variety  of  men's  spirits,  the  various  ways  of  presenting 
known  truths  are  profitable.  The  grace  of  God  has  helped  this  author  iu 
making  his  work.  If  it  in  like  manner  help  thee  in  reading,  thou  shalt  have 
cause  to  bless  God  for  these  truths  thus  brought  to  thee,  and  for  the  labours 
of  this  good  man,  whose  ends,  I  believe,  ai'C  very  sincere  for  God  and  thy 
good. 

Jer.  Burroughs. 

Occasionally  lighting  upon  the  dialogue,  under  the  approbation  of  a  learned 
and  judicious  divine,  I  was  thereby  induced  to  read  it,  and  afterwards,  on  a 
serious  consideration  of  the  usefulness  of  it,  to  commend  it  to  the  people  iu  my 
public  ministry. 

Two  things  in  it  especially  took  with  me  :  First,  The  matter  ;  the  main 
substance  being  distinctly  to  discover  the  nature  of  the  two  covenants, 
upon  which  all  the  mysteries,  both  of  the  law  and  gospel,  depend.  To 
see  the  first  Adam  to  be  primus  faderafus  in  the  one,  and  the  second  Adam 
in  the  other  :  to  distinguish  rightly  betwixt  the  law  standing  alone  as  a 
covenant,  and  standmg  in  subordination  to  the  gospel  as  a  servant  :  this  I 
assure  myself  to  be  the  key  which  opens  the  hidden  treasure  of  the  gospel. 
As  soon  as  God  had  given  Luther  but  a  glimpse  hereof,  he  professes  that 
he  seemed  to  be  brought  into  paradise  again,  and  the  whole  face  of  the 
Scripture  to  be  changed  to  him  :  and  he  looked  upon  every  truth  with  another 
eye. 

Secondly,  The  manner  ;  because  it  is  an  ircnicum,  and  tends  to  an  accommo- 
1*  (5) 


6  RECOMMENDATIONS. 

dation  and  a  right  understanding'.  Times  of  reformation  have  always  been 
times  of  division.  Satan  will  cast  out  a  flood  after  the  woman,  as  knowing 
that  more  die  by  the  disagreement  of  the  humours  of  their  own  bodies,  than  by 
the  sword ;  and  that,  if  men  be  once  engaged,  they  will  contend,  if  not  for 
truth,  yet  for  victory. 

Now,  if  the  diSereuce  be  in  things  of  lesser  consequence,  the  best  way  to 
quench  it  were  silence.  But  if  the  difference  be  of  greater  concernment  than 
this  is,  the  best  way  to  decide  it,  is  to  bring  in  more  light,  which  this 
author  has  done  with  much  evidence  of  Scripture,  backed  with  the  authority 
of  most  modern  divines.  So  that  whosoever  desires  to  have  his  judgment 
cleared  in  the  main  controversy  between  us  and  the  Antinomians,  with  a 
small  expense,  either  of  money  or  time,  he  may  here  receive  ample  satis- 
faction. This  I  testify  upon  request,  professing  myself  a  friend  both  to  truth 
and  peace. 

W.  Strong. 

This  book,  at  first  well  accommodated  with  so  "valuable  a  testimony  as 
Mr.  Caryl's,  besides  its  better  approving  itself  to  the  choicer  spirits  every 
where,  by  the  speedy  distribution  of  the  whole  impression  ;  it  might  seem 
a  needless  or  superfluous  thing  to  add  any  more  to  the  praise  thereof; 
yet  meeting  with  detracting  language  from  some  few,  by  reason  of  some 
phrases,  by  them  either  not  duly  pondered,  or  not  rightly  understood,  it 
is  thought  meet,  in  this  second  impression,  to  relieve  that  worthy  testi- 
mony, which  still  stands  to  it,  with  fresh  supplies,  not  for  any  need  the 
truth  therein  contained  hath  thereof,  but  because  either  the  prejudice  or 
darkness  of  some  men's  judgments  does  require  it.  I,  therefore,  having 
thoroughly  perused  it,  cannot  but  testifv,  that  if  I  have  any  the  least 
judgment,  or  relish  of  truth,  he  that  finds  this  book  finds  a  good  thing, 
and  not  unworthy  of  its  title  ;  and  may  account  the  saints  to  have  ob- 
tained favour  with  the  Lord  in  the  ministration  of  it,  as  that  which,  with 
great  plainness  and  evidence  of  truth,  comprises  the  chief,  if  not  all  the 
differences  that  have  been  lately  engendered  about  the  law.  It  has,  I 
must  confess,  not  only  fortified  my  judgment,  but  also  warmed  my  heart 
in  the  reading  of  it ;  as  indeed  inculcating,  throughout  the  whole  dia- 
logue, the  clear  and  familiar  notion  of  those  things  by  which  we  live,  as 
Ezek.  xvi.  speaks  in  another  case ;  and  it  appears  to  me  to  be  written 
from  much  experimental  knowledge  of  Christ,  and  teaching  of  the  Spirit. 
Let  all  men  that  taste  the  fruit  of  it  confess,  to  the  glory  of  God,  he  is  no 
respecter  of  persons  ;  and  endeavour  to  know  no  man  henceforth  after  the 
flesh,  nor  envy  the  compiler  thereof  the  honour  to  be  accounted,  as  God  has 
made  him  in  this  point,  a  healer  of  breaches,  and  a  restorer  of  the  overgrown 
paths  of  the  gospel.  As  for  my  own  part,  I  am  so  satisfied  in  this  testimony 
1  lend,  that  I  reckon  whatever  credit  is  thus  pawned,  will  be  a  glory  to  the 
name  that  stands  by  and  avows  this  truth,  so  long  as  the  book  shall  endure 
to  record  it. 

Joshua  Sprigge, 

I  HAVE,  according  to  your  desire,  read  over  your  book,  and  find  it  full 
of  evangelical  light  and  life ;  and  I  doubt  not  but  the  oftener  I  read  it,  the 
more  true  comfort  I  shall  find  in  the  knowledge  of  Christ  thereby ;  the 
matter  is  pure,  the  method  is  apostolical,  wheiein  the  works  of  love,  in  the 
right  place,  after  the  life  of  faith,  be  efft'ctually  required.  God  has  endowed 
his  Fisher  with  the  net  of  a  trying  understanding,  and  discerning  judgment  and 


RECOMMENDATIONS.  7 

judgment  and  discretion,  whereby,  out  of  the  christaline  streams  of  the 
•well  of  life,  you  have  taken  a  mess  of  the  sweetest  and  wholesomest  fish  that 
the  world  can  afford,  which,  if  I  could  daily  have  enough  of,  I  should  not  care 
for  the  flesh,  or  the  works  thereof. 

Samxjel  Prettie. 

This  book  came  into  my  hand  by  a  merciful  and  most  unexpected 
disposure  of  providence,  and  I  read  it  with  great  and  sweet  complacence. 
It  contains  a  great  deal  of  the  marrow  of  revealed  and  gospel  truth, 
selected  from  authors  of  great  note,  clearly  enlightened,  and  of  most  di- 
gested experience ;  and  some  of  them  were  honoured  to  do  eminent  and 
heroical  services  in  their  day.  Thus  the  Christian  reader  has  the  flower 
of  their  labours  communicated  to  him  very  briefly,  yet  clearly  and 
powerfully.  And  the  manner  of  conveyance,  being  by  way  of  amicable 
conference,  is  not  only  fitted  to  afford  delight  to  the  judicious  reader,  but 
lays  him  also  at  the  advantage  of  trying,  through  grace,  his  own  heart 
the  more  exactly,  according  to  what  echo  it  gives,  or  how  it  relishes,  or 
is  displeased  with  the  several  speeches  of  the  communers.  Here  we 
have  the  greatest  depths,  and  most  painted  delusions  of  hell,  in  opposi- 
tion to  the  only  way  of  salvation,  discovered  with  marvellous  brevity  and 
evidence,  and  that  by  the  concurring  suffrages  of  burning  and  shining 
lights,  men  of  the  clearest  experience,  and  honoured  of  God  to  do  eminent 
service  in  their  ^day,  for  advancing  the  interests  of  our  Lord's  kingdom  and 
gospel. 

The  reluctance  of  gospel  light  has  been  the  choice  mean  blessed  by  the 
Lord,  for  the  effecting  of  great  things,  in  the  several  periods  of  the 
Church,  since  that  light  brake  up  in  paradise,  after  our  first  sin  and  fall ; 
and  ever  since,  the  balance  has  swayed,  and  will  sway,  according  to  the 
better  or  worse  state  of  matters  in  that  important  regard.  When  gospel 
light  is  clear,  and  attended  with  power,  Satan's  kingdom  cannot  stand 
before  it ;  the  prince  and  powers  of  darkness  must  fall  as  lightning  from 
heaven.  And  upon  the  contrary,  accordins?  to  the  recessions  from  thence, 
Christian  churches  went,  off,  by  degrees,  from  the  only  foundation,  even 
from  the  rock  Christ,  until  the  man  of  sin,  the  great  antichrist,  did  mount 
the  throne.  Nevertheless,  while  the  world  is  wandering  after  the  beast, 
behold !  evangelical  light  breaks  forth  in  papal  darkness,  and  hereupon 
antichrist's  throne  shakes,  and  is  at  the  point  of  falling ;  yet  his  wounds 
are  cured,  and  he  recovers  new  strength  and  spirits,  through  a  darkening 
of  the  glorious  gospel,  and  perversion  thereof,  by  anti-evangelical  errors  and 
heresies. 

That  the  tares  of  such  errors  are  sown  in  the  reformed  churches,  and  by 
men  who  profess  reformed  faith,  is  beyond  debate ;  and  these,  who  lay  to 
heart  the  purity  of  gospel  doctrine.  Such  dregs  of  antichristianism  do 
yet  remain,  or  are  brought  in  amongst  us.  Herein  the  words  of  the  apostle 
are  verified,  viz  :  "  Of  your  own  selves  shall  men  arise,  speaking  perverse 
things  to  draw  away  disciples  after  them :"  and  as  this  renders  the 
essays  for  a  further  diffusion  of  evangelical  light  the  more  necessary  and 
seasonable,  so  there  is  ground  to  hope,  that  in  these  ways  the  churches 
of  Christ  will  gradually  get  the  ascendant  over  their  enemies,  until  the 
great  antichrist  shall  fall,  as  a  trophy  before  a  gospel  dispensation.  For 
the  Lord  will  "  destroy  him  by  the  breath  of  his  mouth,  and  with  the 
brightness  of  his  coming."  That  this  excellent  and  spiritual  piece  may  be 
blessed  to  the  reader,  is  the  prayer  of  their  sincere  well-wisher  and  servant  in 
the  work  of  the  gospel, 

Carnock,  December  4,  1717.  James  Hog. 


8  RECOMMENDATIONS. 

The  Act  about  the  "  Marrow"  occasioned  great  thoughts  of  heart  among 
us.  I  have  been  acquainted  with  that  book  about  18  or  19  years,  and  many 
times  have  admired  tlie  gracious  conduct  of  holy  Providence  which  brought  it 
to  my  hand,  having  occasionally  lighted  upon  it  in  a  house  of  the  parish 
where  I  was  first  settled.  As  to  any  distinct  uptakings  of  the  doctrine  of  the 
gospel  I  have,  such  as  thev  are,  I  owe  them  to  that  book. — Extract  of  a  Letter 
from  Mr.  Boston  to  Mr.  tiog. 

I  NEVER  read  the  "  Marrow"  with  Mr.  Boston's  Notes,  till  this  present 
time,  1755  ;  and  I  find,  by  not  having  read  it,  I  have  sustained  a  considera- 
ble loss.  It  is  a  most  valuable  book  ;  the  doctrines  it  contains  are  the  life 
of  my  soul,  and  the  joy  of  my  heart.  Might  my  tongue  or  pen  be  made 
instrumental  to  recommend  and  illustrate,  to  support  and  propagate  such 
precious  truths,  I  should  bless  the  day  wherein  1  was  born.  Mr.  Boston's 
Notes  on  the  "  Marrow"  are,  in  my  opinion,  some  of  the  most  judicious  and 
valuable  that  ever  were  penned. — Extract  of  a  Letter  from  Mr.  Hervey  to 
Mr.  William  Hog. 

I  HAVE  frequently  perused,  with  great  satisfaction,  the  "  Marrow  of 
Modern  Divinity,"  first  and  second  parts  ;  and,  as  far  as  I  can  judge,  it 
will  be  found,  by  those  that  read  it,  very  useful  for  illustrating  the  dififer- 
ence  between  the  law  and  the  gospel,  and  preventing  them  from  splitting, 
either  on  the  rock  of  legality  on  the  one  hand,  or  that  of  Antinomianism  on 
the  other ;  and,  accordingly,  recommend  it  [by  desire]  as  a  book  filled 
with  precious,  seasonable,  and  necessary  truth,  clearly  founded  upon  the 
sacred  oracles. 

Falkirk,  December  9, 1788.  John  Belfrage. 

It  is  considered  necessary  to  add  the  following  account  of  the  author  of 
"  The  Marrow  of  Modern  Divinity"  from  Wood's  Athenie  Oxonienses,  vol.  ii. 
p.  198  : — "  Edward  Fisher,  the  eldest  son  of  a  knight,  became  a  gentle- 
man-commoner of  Brasen-nose  College,  August  25,  1627,  took  on  his  degree 
in  arts,  and  soon  after  left  that  house.  Afterwards,  being  called  home 
by  his  relations,  who  were  then,  as  I  have  been  informed,  much  in  debt, 
he  improved  that  learning  which  he  had  obtained  in  the  university  so 
much,  that  he  became  a  noted  person  among  the  learned,  for  his  great 
reading  in  ecclesiastical  history,  and  in  the  fathers,  and  for  his  admirable 
skill  in  the  Greek  and  Hebrew  languages.  His  works  are, — 1.  '  An  Ap- 
peal to  the  Conscience,  as  thou  wilt  answer  it  at  the  great  and  dreadtul 
day  of  Jesus  Christ.'  Oxford,  1644.  Quarto.— 2.  '  The  Marrow  of  Modern 
Divinity.'  1646,  Octavo. — 3.  '  A  Christian  Caveat  to  Old  and  New  Sabba- 
tarians,' 1650. — 4.  '  An  Answer  to  Sixteen  Queries,  touching  the  Rise  and 
Observation  of  Christmas." 


PEEFACE. 


Whosoever  thou  art  into  whose  hands  this  book  shall 
come,  I  presume  to  put  thee  in  mind  of  the  divine  command, 
binding  on  thy  conscience,  Deut.  i.  17 :  "  Ye  shall  not  respect 
persons  in  judgment ;  but  ye  shall  hear  the  small  as  well  as 
the  great."  Eeject  not  the  book  with  contempt,  nor  with  in- 
dignation neither,  when  thou  findest  it  entitled  The  Marroiu 
of  Modern  Divinity,  lest  thou  do  it  to  thine  own  hurt.  Re- 
member, that  our  blessed  Lord  himself  was  "  accounted  a 
friend  of  publicans  and  sinners,"  Matt.  xi.  19. — "  Many  said 
of  him,  He  hath  a  devil,  and  is  mad ;  why  hear  ye  him  ?"  John 
X.  20.  The  apostle  Paul  was  slanderously  reported  to  be  an 
Antinomian ;  one  who,  by  his  doctrine,  encouraged  men  to  do 
evil,  and  "  make  void  the  law,"  Eom.  iii.  8,  31.  And  the  first 
martyr,  in  the  days  of  the  gospel,  was  stoned  for  pretended 
"  blasphemous  words  against  Moses  and  against  the  law," 
Acts  vi.  11,  13. 

The  gospel  method  of  sanctification,  as  well  as  of  justifi- 
cation, lies  so  far  out  of  the  ken  of  natural  reason,  that  if  all 
the  rationalists  in  the  world,  philosophers  and  divines,  had  con- 
sulted together  to  lay  down  a  plan  for  repairing  the  lost  image 
of  God  in  man,  they  had  never  hit  upon  that  which  the  divine 
wisdom  has  pitched  upon,  viz :  that  sinners  should  be  sancti- 
fied in  Christ  Jesus,  1  Cor.  i.  2,  by  faith  in  him.  Acts  xxvi. 
18 ;  nay,  being  laid  before  them,  they  would  have  rejected  it 
with  disdain,  as  foolishness,  1  Cor.  i.  23. 

In  all  views  which  fallen  man  has  towards  the  means  of  his 
own  recovery,  the  natural  bent  is  to  the  way  of  the  covenant 
of  works.  This  is  evident  in  the  case  of  the  vast  multitudes 
throughout  the  world,  embracing  Judaism,  Paganism,  Maho- 
metanism,  and  Popery.     All  these  agree  in  this  one  principle, 

(9) 


10  PREFACE. 

that  it  is  by  doing  men  must  live,  thougli  they  hugely  difi'er  as 
to  the  things  to  be  done  for  life. 

The  Jews,  in  the  time  of  Julian  the  Apostate,  attempted  to 
rebuild  their  temple,  after  it  had  lain  many  years  in  ruins,  by 
the  decree  of  heaven  never  to  be  built  again  ;  and  ceased  not, 
till  by  an  earthquake,  which  shook  the  old  foundation  and 
turned  all  down  to  the  ground,  they  were  forced  to  forbear,  as 
Socrates  the  historian  tells  us.  But  the  Jews  were  never  more 
addicted  to  that  temple,  than  mankind  naturally  is  to  the  build- 
ing on  the  first  covenant:  and  Adam's  children  will  by  no 
means  quit  it,  until  Mount  Sinai,  where  they  desire  to  work 
what  they  do  work,  be  all  on  a  fire  about  them.  Oh,  that  those 
who  have  been  frightened  from  it  were  not  so  ready  to  go  back 
towards  it ! 

Howbeit,  that  can  never  be  the  channel  of  sanrctification, 
whatsoever  way  men  prepare  it  and  fit  it  out  for  that  purpose, 
because  it  is  not,  by  divine  appointment,  the  "ministration  of 
righteousness  and  life,"  2  Cor.  iii. 

And  hence  it  is  always  to  be  observed,  that  as  the  doctrine 
of  the  gospel  is  corrupted,  to  introduce  a  more  rational  sort  of 
religion,  the  flood  of  looseness  and  licentiousness  swells  propor- 
tionably  ;  insomuch  that  morality,  brought  in  for  doctrine,  in 
room  and  stead  of  the  gospel  of  the  grace  of  God,  never  fails 
to  be,  in  effect,  a  signal  for  an  inundation  of  immorality  in 
practice.  A  plain  instance  hereof  is  to  be  seen  in  the  grand 
apostasy  from  the  truth  and  holiness  of  the  gospel,  as  exem- 
plified in  Popery.  And  on  the  other  hand,  real  and  thorough 
reformation  in  churches  is  always  the  effect  of  gospel  light, 
breaking  forth  again,  from  under  the  cloud  which  had  gone 
over  it ;  and  hereof  the  Church  of  Scotland,  among  others, 
has,  oftener  than  once,  had  comfortable  experience. 

The  real  friends  of  true  holiness,  then,  do  exceedingly  mis- 
take their  measures,  in  affording  a  handle,  on  any  occasion 
whatsoever,  for  advancing  the  principles  of  legalism,  for  bring- 
ing under  contempt  the  good  old  way  in  which  our  fathers 


PREFACE.  11 

found  rest  to  their  souls,  and  for  removing  the  ancient  land- 
marks which  they  set. 

It  is  now  above  fourscore  years  since  this  book  made  its 
first  entrance  into  the  world,  under  the  title  of  The  Marrow 
of  Modern  Divinity^  at  that  time  not  unfitly  prefixed  to  it ;  but 
it  is  too  evident  it  has  outlived  the  fitness  of  that  title.  The 
truth  is,  the  divinity  therein  taught  is  now  no  longer  the 
modern,  but  the  ancient  divinity,  as  it  was  recovered  from  un- 
derneath the  Antichristian  darkness ;  and  as  it  stood  before  the 
tools  of  the  late  refiners  on  the  Protestant  doctrine  were  lifted 
up  upon  it — a  doctrine  which,  being  from  God,  must  needs  be 
according  to  godliness. 

It  was  to  contribute  towards  the  preserving  of  this  doctrine, 
and  the  withstanding  of  its  being  run  down,  under  the  odious 
name  of  Antinomianism,  in  the  disadvantageous  situation  it  has 
in  this  book,  whose  undeserved  lot  it  is  to  be  everywhere 
spoken  against,  that  the  following  notes  were  written. 

And  herein  two  things  chiefly  have  had  weight :  one  is,  lest 
that  doctrine,  being  put  into  such  an  ill  name,  should  become 
the  object  of  the  settled  aversion  of  sober  persons,  and  they  be 
thereby  betrayed  into  legalism.  The  other  is,  lest  in  these 
days  of  God's  indignation  so  much  appearing  in  spiritual  judg- 
ments, some  taking  up  the  principles  of  it,  from  the  hand  of 
this  author  and  ancient  divines,  for  truths,  should  take  the 
sense,  scope,  and  design  of  them,  from  (now)  common  fame  ; 
and  so  be  betrayed  unto  real  Antinomianism. 

Eeader,  lay  aside  prejudices, — look  and  see  with  thine  own 
eyes, — call  things  by  their  own  names,  and  do  not  reckon  Anti- 
Baxterianism  or  Anti-Neonomianism  to  be  Antinomianism, 
and  thou  shalt  find  no  Antinomianism  taught  here  ;  but  thou 
wilt  be  perhaps  surprised  to  find,  that  that  tale  is  told  of  Luther 
and  other  famous  Protestant  divines,  under  the  borrowed  name 
of  the  despised  Mr.  Fisher,  author  of  The  Marrow  of  Modern 
Divinity. 

In  the  Notes,  obsolete  or  ambiguous  words,  phrases,  and 


12  PREFACE. 

things  are  explained ;  truth  cleared,  confirmed,  and  vindicated ; 
the  annotator  making  no  scruple  of  declaring  his  dissent  from 
the  author,  where  he  saw  just  ground  for  it. 

I  make  no  question  but  he  will  be  thought  by  some  to  have 
constructed  too  favourably  of  several  passages ;  but,  as  it  is 
nothing  strange  that  he  inclines  to  the  charitable  side,  the  book 
having  been  many  years  ago  blessed  of  God  to  his  own  soul ; 
so,  if  he  has  erred  on  that  side,  it  is  the  safest  of  the  two  for 
thee  and  me,  judging  of  the  words  of  another  man,  whose  in- 
tention, I  believe,  with  Mr.  Burroughs,  to  have  been  very  sin- 
cere for  God  and  the  reader's  good.  However,  I  am  satisfied 
he  has  dealt  candidly  in  that  matter,  according  to  his  light. 

Be  advised  always  to  read  over  a  lesser  section  of  the  book, 
before  reading  any  of  the  notes  thereupon,  that  you  may  have 
the  more  clear  understanding  of  the  whole. 

I  conclude  this  preface,  in  the  words  of  two  eminent  pro- 
fessors of  theology,  deserving  our  serious  regard : — 

"  I  dread  mightily  that  a  rational  sort  of  religion  is  coming 
in  among  us :  I  mean  by  it,  a  religion  that  consists  in  a  bare 
attendance  on  outward  duties  and  ordinances,  without  the 
power  of  godliness  :  and  thence  people  shall  fall  into  a  way  of 
serving  God,  which  is  a  mere  deism,  having  no  relation  to  Jesus 
Christ  and  the  Spirit  of  God."* 

"  I  warn  each  one  of  you,  and  especially  such  as  are  to  be 
directors  of  the  conscience,  that  you  exercise  yourselves  in  study, 
reading,  meditation,  and  prayer,  so  as  you  may  be  able  to  in- 
struct and  comfort  both  your  own  and  other's  consciences  in 
the  time  of  temptation,  and  to  bring  them  back  from  the  law 
to  grace,  from  the  active  (or  working)  righteousness,  to  the 
passive  (or  received)  righteousness  ;  in  a  word,  from  Moses  to 
Christ."  t 

*  Memoirs  of  Mr.  Halyburton's  Life,  page  199. 
f  Luth.  Comment,  in  Epist.  ad  Gal.  page  27. 


TO    THE 

HON.  COLONEL  JOHN  DOWNES, 

One  of  the  Members  of  the  Honourable  House  of  Commons,  &c.,  E.  F.  wishes 
the  true  knowledge  of  God  in  Jesus  Christ. 

Most  Honoured  Sir, 

Although  I  do  observe  that  new  editions,  accompanied 
with  new  additions,  are  sometimes  published  with  new  dedica- 
tions ;  yet  so  long  as  he  who  formerly  owned  the  subject  does 
yet  live,  and  has  the  same  affections  towards  it,  I  conceive  there 
is  no  need  of  a  new  patron,  but  of  a  new  epistle. 

Be  pleased  then,  most  honoured  sir,  to  give  me  leave  to  tell 
you,  that  your  eminency  of  place  did  somewhat  induce  me, 
both  now  and  before,  to  make  choice  of  you  for  its  patron ;  but 
your  endowments  with  grace  did  invite  me  to  it,  God  having 
bestowed  upon  you  special  spiritual  blessings  in  heavenly 
things  in  Christ :  for  it  has  been  declared  unto  me,  by  them 
that  knew  you  when  you  were  but  a  youth,  how  Christ  met 
with  you  then,  and  by  sending  his  Spirit  into  your  heart,  first 
convinced  you  of  sin,  as  was  manifest  by  those  conflicts  which 
your  soul  then  had  both  with  Satan  and  itself,  whilst  you  did 
not  believe  in  Christ ;  secondly,  of  righteousness,  as  was  mani- 
fest by  the  peace  and  comfort  which  you  afterwards  had,  by 
believing  that  Christ  was  gone  to  the  Father,  and  appeared  in 
his  presence  as  your  advocate  and  surety  that  had  undertaken 
for  you  ;  thirdly,  of  judgment,  as  has  been  manifest  ever  since, 
in  that  you  have  been  careful  with  the  true  godly  man,  Psalm 
cxii.  5,  to  "  guide  your  affairs  with  judgment,"  in  walking  ac- 
cording to  the  mind  of  Christ. 

I  have  not  forgotten  what  desires  you  have  expressed  to 
know  the  true  difference  between  the  covenant  of  luorks  and  the 
covenant  of  grace;  and  experimentally  to  be  acquainted  with 
the  doctrine  of  free  grace,  the  mysteries  of  Christ,  and  the  life 
of  faith.  Witness  not  only  your  high  approving  of  some  heads 
of  a  sermon,  which  I  once  heard  a  godly  minister  preach,  and 
repeated  in  your  hearing,  of  the  life  of  faith;  but  also  your 
earnest  request  to  me  to  write  them  out  fair,  and  send  them 
to  you  into  the  country ;  yea,  witness  your  highly  approving 
2  (13) 


14  PREFACE. 

of  this  dialogue,  when  I  first  acquainted  you  witli  the  contents 
thereof,  encouraging  me  to  expedite  it  to  the  press,  and  your 
kind  acceptance,  together  with  your  cordial  thanks  for  my  love 
manifested  in  dedicating  it  to  your  honourable  name. 

Since  then,  worthy  sir,  it  has  pleased  the  Lord  to  enable  me 
both  to  amend  and  enlarge  it,  I  hope  your  aJSection  will  also 
be  enlarged  towards  the  matter  therein  contained,  considering 
that  it  tends  to  the  clearing  of  those  forenamed  truths,  and, 
through  the  blessing  of  God,  may  be  a  means  to  root  them 
more  deeply  in  your  heart.  And  truly,  sir,  I  am  confident, 
the  more  they  grow  and  flourish  in  any  man's  heart,  the  more 
will  all  heart-corruptions  wither  and  decay.  O  sir,  if  the  truths 
contained  in  this  dialogue  were  but  as  much  in  my  heart,  as 
they  are  in  my  head,  I  were  a  happy  man ;  for  then  should  I  be 
more  free  from  pride,  vain  glory,  wrath,  anger,  self-love,  and 
love  of  the  world,  than  I  am ;  and  then  should  I  have  more 
humility,  meekness,  and  love,  both  to  God  and  man,  than  I 
have.  Oh  1  then  should  I  be  content  with  Christ  alone,  and 
live  above  all  things  in  the  world ; — then  should  I  experimen- 
tallv  know  both  how  to  abound  and  how  to  want ; — and  then 
should  I  be  fit  for  any  condition :  nothing  could  come  amiss 
to  me.  Oh,  that  the  Lord  would  be  pleased  to  write  them  in 
our  hearts  by  his  blessed  Spirit ! 

Most  humbly  beseeching  you  still  to  pardon  my  boldness, 
and  vouchsafe  to  take  it  into  your  patronage  and  protection,  I 
humbly  take  my  leave  of  you,  and  remain,  your  obliged  servant 
to  be  commanded, 

EDWARD  FISHER. 


TO  ALL  SUCH  HUMBLE-HBAETED  EEADEKS, 

AS   SEE   ANY   NEED   TO  LEARN  EITHER   TO   KNOW  THEMSELVES,  OR   GOD   IN   CHRIST. 

Loving  Christians, 

Consider,  I  pray  you,  that  as  the  first  Adam  did,  as  a 
common  person,  enter  into  covenant  with  God  for  all  mankind, 
and  brake  it,  whereby  they  became  sinful  and  guilty  of  ever- 
lasting death  and  damnation ;  even  so  Jesus  Christ,  the  second 
Adam,  did,  as  a  common  person,  enter  into  covenant  with  God 
his  Father,  for  all  the  elect,*  that  is  to  say,  all  those  that  have, 
or  shall  believe  on  his  name,f  and  for  them  kept  it ;  :j:  whereby 
they  become  righteous,  and  heirs  of  everlasting  life  and  salva- 
tion ;  §  and  therefore  it  is  our  greatest  wisdom,  and  ought  to  be 
our  greatest  care  and  endeavour,  to  come  out  |  and  from  the 
first  Adam,  unto  and  into  the  second  Adam ;  ^  that  so  we 
"  may  have  life  through  his  name,"  John  xx,  31. 

And  yet,  alas  !  there  is  no  point  in  all  practical  divinity  that 
we  are  naturally  so  much  averse  and  backward  to  as  unto  this ; 
neither  does  Satan  strive  to  hinder  us  so  much  from  doing  any- 
thing else  as  this;  and  hence  it  is,  that  we  are  all  of  us  na- 
turally apt  to  abide  and  continue  in  that  sinful  and  miserable 
state  that  the  first  Adam  plunged  us  into,  without  either 
taking  any  notice  of  it,  or  being  at  all  affected  with  it,  so  far 
are  we  from  coming  out  of  it.  And  if  the  Lord  be  pleased  by 
any  means  to  open  our  eyes  to  see  our  misery,  and  we  do 

*  "  The  covenant  (viz :  of  works)  being  made  with  Adam,  not  only  for 
himself  but  for  his  posterity,  all  mankind,  descending  from  him  by  or- 
dinary generation,  sinned  in  him,  and  fell  with  him  in  his  first  trans- 
gression." Shorter  Catechism,  quest.  16. — "  The  covenant  of  grace  was  made 
with  Christ,  as  the  second  Adam,  and  in  him,  with  all  the  elect,  as  his  seed." 
Larger  Cat.,  quest.  31. 

f  See  chap.  2.  sect.  3.  note.J 

i  Namely,  by  doing  and  dying  for  them,  viz  :  the  elect. 

i  Thus  the  impetration  or  purchase  of  redemption,  and  the  application 
of  it,  are  taught  to  be  of  the  same  extent ;  even  as  Adam's  representation, 
and  the  ruins  by  his  fall  are :  the  former  extending  to  the  elect,  as  the  latter 
unto  all  mankind. 

II  Of. 

^  Uniting  with  Christ  by  faith. 

(15) 


16  TO  THE  READEB. 

thereupon  begin  to  step  out  of  it,  yet,  alas !  we  are  prone 
rather  to  go  backwards  towards  the  first  Adam's  pure  state,* 
in  striving  and  struggling  to  leave  sin,  and  perform  duties,  and 
do  good  works  ;  hoping  thereby  to  make  ourselves  so  righteous 
and  holy,  that  God  will  let  us  into  paradise  again,  to  eat  of  the 
tree  of  life,  and  live  for  ever :  and  this  we  do,  until  we  see 
the  "  flaming  sword  at  Eden's  gate  turning  every  way  to  keep 
the  way  of  the  tree  of  life,"  t  Gen.  iii.  24.  Is  it  not  ordinary, 
when  the  Lord  convinceth  a  man  of  his  sin  (either  by  means 
of  his  word  or  his  rod)  to  cry  after  this  manner :  Oh  !  I  am  a 
sinful  man !  for  I  have  lived  a  very  wicked  life,  and  therefore 
surely  the  Lord  is  angry  with  me,  and  will  damn  me  in  hell! 
Oh  !  what  shall  I  do  to  save  my  soul  ?  And  is  there  not  at  hand 
some  ignorant,  miserable  comforter,  ready  to  say.  Yet  do  not 
despair,  man,  but  repent  of  thy  sins,  and  ask  God  forgiveness, 
and  reform  your  life,  and  doubt  not  but  he  will  be  merciful 
unto  you ;  J  for  he  has  promised,  you  know,  "  that  at  what 
time  soever  a  sinner  repenteth  him  of  his  sins,  he  will  forgive 
him."  § 

*  That  is,  to  the  way  of  the  covenant  of  works,  which  innocent  Adam  was 
set  upon. 

f  That  is,  till  we  be  brought  to  despair  of  obtaining  salvation  in  the  way 
of  the  covenant  of  works.  Mark  here  the  spring  of  legalism,  namely,  the 
natural  bias  of  man's  heart  towards  the  way  of  the  law,  as  a  covenant  of 
works,  and  ignorance  of  the  law,  in  its  spirituality  and  vast  extent,  Rom.  vii. 
9  ;  X.  2,  3. 

J  There  is  not  one  word  of  Jesus  Christ  the  glorious  Mediator,  nor  of  faith 
in  his  blood,  in  all  the  advice  given  by  this  casuist  to  the  afflicted  ;  and 
agreeable  thereto  is  the  effect  it  has  upon  the  afflicted,  who  takes  comfort 
to  himself,  without  looking  unto  the  Lord  Jesus  Christ  at  all,  as  appears 
from  the  next  paragraph. 

Behold  the  Scripture  pattern  in  such  a  case :  Acts  ii.  37,  38,  "  Men  and 
brethren,  what  shall  we  do?  Then  Peter  said  unto  them.  Repent  and  be 
baptized  every  one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of 
sins."  Chap.  xvi.  30,  31,  "Sirs,  what  must  I  do  to  be  saved?  and  they 
said,  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved.''  And  thus 
the  Directory,  title  "  Concerning  Visitation  of  the  Sick."  "  If  it  appear  that 
he  hath  not  a  due  sense  of  his  sins,  endeavours  ought  to  be  used  to  convince 
him  of  his  sins — to  make  known  the  danger  of  deferring  repentance,  and  of 
salvation  at  any  time  offered,  to  awaken  the  conscience,  and  to  rouse  him 
out  of  a  stupid  and  secure  condition,  to  apprehend  the  justice  and  wrath  of 
God ;  " — here  this  miserable  comforter  finds  the  afflicted,  and  should  have 
taught  him  concerning  an  offended  God,  as  there  immediately  follows — 
"  before  whom  none  can  stand  but  he  that,  being  lost  in  himself,  layeth  hold 
upon  Christ  by  faitli." 

§  This  sentence,  taken  from  the  English  service-book,  is  in  the  Prac- 
tice of  Piety,"  p.  122,  cited  from  Ezek.  xxxiii.  14,  16,  and  is  reckoned 
amongst  these  Scriptures,  an  ignorant  mistake  of  which  keeps  back  a  sinner 


TO   THE   READER.  17 

And  does  he  not  hereupon  comfort  himself,  and  say  in  his 
heart  at  least,  Oh !  if  the  Lord  will  but  spare  my  life,  and 
lengthen  out  my  days,  I  will  become  a  new  man  !  I  am  very 
sorry  that  I  have  lived  such  a  sinful  life ;  but  I  will  never  do 
as  I  have  done  for  all  the  world !  Oh !  you  shall  see  a  great 
change  in  me  !  believe  it  ? 

And  hereupon  he  betakes  himself  to  a  new  course  of  life ; 
and,  it  may  be,  becomes  a  zealous  professor  of  religion,  per- 
forming all  Christian  exercises,  both  public  and  private,  and 
leaves  off  his  old  companions,  and  keeps  company  with  reli- 
gious men ;  and  so,  it  may  be,  goes  on  till  his  dying  day,  and 
thinks  himself  sure  of  heaven  and  eternal  happiness  ;  and  yet, 
it  may  be,  all  this  while  is  ignorant  of  Christ  and  his  righteous- 
ness, and  therefore  establisheth  his  own. 

Where  is  the  man,  or  where  is  the  woman  that  is  truly  come 
to  Christ,  that  has  not  had  some  experience  in  themselves  of 
such  a  disposition  as  this  ?  If  there  be  any  that  have  reformed 
their  lives,  and  are  become  professors  of  religion,  and  have 
not  taken  notice  of  this  in  themselves  more,  or  less,  I  wish  they 
may  have  gone  beyond  a  legal  professor,  or  one  still  under 
the  covenant  of  works. 

Nay,  where  is  the  man  or  woman,  that  is  truly  in  Christ, 
that  findeth  not  in  themselves  an  aptness  to  withdraw  their 
hearts  from  Christ,  and  to  put  some  confidence  in  their  own 
works  and  doings  ?  If  there  be  any  that  do  not  find  it,  I  wish 
their  hearts  may  not  deceive  them. 

Let  me  confess  ingenuously,  I  was  a  professor  of  religion  at 
least  a  dozen  of  years  before  I  knew  any  other  way  to  eternal 
life,  than  to  be  sorry  for  my  sins,  and  ask  forgiveness,  and 
strive  and  endeavour  to  fulfil  the  law,  and  keep  the  command- 
ments, according  as  Mr.  Dod  and  other  godly  men  had  ex- 
pounded them ;  and  truly,  I  remember  I  was  in  hope  I  should 
at  last  attain  to  the  perfect  fulfilling  of  them;  and,  in  the  mean 
time,  I  conceived  that  God  would  accept  the  will  for  the  deed; 
or  what  I  could  not  do,  Christ  had  done  for  me. 

And  though  at  last,  by  means  of  conferring  with  Mr.  Thomas 
Hooker  in  private,  the  Lord  was  pleased  to  convince  me  that 
I  was  yet  but  a  proud  Pharisee,  and  to  show  me  the  way  of 


from  the  practice  of  piety.  But  the  truth  is,  it  is  not  to  be  found  in  the  Old 
or  New  Testament ;  and  therefore  it  was  objected  against,  as  standing  in  the 
service-book  under  the  name  of  a  "  Sentence  of  Scripture,"  pretended  to  be 
cited  from  Ezekiel  xviii.  21,  22.— Reasons  Showing  the  Necessity  of  Re- 
formation, &c.  p.  26. 
2* 


18  TO   the' READER. 

faith  and  salvation  by  Christ  alone,  and  to  give  me,  I  hope,  a 
heart  in  some  measure  to  embrace  it ;  yet,  alas !  through  the 
weakness  of  my  faith,  I  have  been,  and  am  still  apt  to  turn 
aside  to  the  covenant  of  works ;  and  therefore  have  not  at- 
tained to  that  joy  and  peace  in  believing,  nor  that  measure  of 
love  to  Christ,  and  man  for  Christ's  sake,  as  I  am  confident 
many  of  God's  saints  do  attain  unto  in  the  time  of  this  life. 
The  Lord  be  merciful  unto  me,  and  increase  my  faith  ! 

And  are  there  not  others,  though  I  hope  but  few,  who  be- 
ing enlightened  to  see  their  misery,  by  reason  of  the  guilt  of 
sin,  though  not  by  reason  of  the  filth  of  sin,  and  hearing  of 
justification  freely  by  grace,  through  the  redemption  which  is 
in  Jesus  Christ,  do  applaud  and  magnify  that  doctrine,  follow- 
ing them  that  do  most  preach  and  press  the  same,  seeming  to 
be,  as  it  were,  ravished  with  the  hearing  thereof,  out  of  a  con- 
ceit that  they  are  by  Christ  freely  justified  from  the  guilt  of 
sin,  though  still  they  retain  the  filth  of  sin  ?  *  These  are  they 
that  content  themselves  with  a  gospel  knowledge,  with  mere 
notions  in  the  head,  but  not  in  the  heart ;  glorying  and  rejoic- 
ing in  free  grace  and  justification  by  faith  alone ;  professing 
faith  in  Christ,  and  yet  are  not  possessed  of  Christ ; — these  are 
they  that  can  talk  like  believers,  and  yet  do  not  walk  like  be- 
lievers ;  these  are  they  that  have  language  like  saints,  and  yet 
have  conversation  like  devils  ; — these  are  they  that  are  not 
obedient  to  the  law  of  Christ,  and  therefore  are  justly  called 
Antinomians. 

Now,  both  these  paths  f  leading  from  Christ,  have  been 
justly  judged  as  erroneous  ;  and  to  my  knowledge,  not  only 
a  matter  of  eighteen  or  twenty  years  ago,  but  also  within  these 
three  or  four  years,  there  has  been  much  ado,  both  by  preach- 
ing, writing,  and  disputing,  both  to  reduce  men  out  of  them, 
and  to  keep  them  from  them ;  and  hot  contentions  have  been 
on  both  sides,  and  all,  I  fear,  to  little  purpose :  for  has  not  the 
strict  professor  according  to  the  law,  whilst  he  has  striven  to 
reduce  the  loose  professor  according  to  the  gospel  out  of  the 
Antinomian  path,  entangled  both  himself  and  others  the  faster 

*  Mark  here  the  spring  of  Antinomianism  ;  namely,  the  want  of  a  sound 
conviction  of  the  ocliousness  and  filtliiness  of  sin,  rendering  the  soul  loath- 
some and  abominable  in  the  sight  of  a  holy  God.  Hence,  as  the  sinner 
sees  not  his  need  of,  so  neither  will  he  receive  and  rest  on  Christ  for  all 
his  salvation,  but  will  go  about  to  halve  it,  grasping  at  his  justifying  blood, 
neglecting  his  sanctifying  Spirit,  and  so  falls  short  of  all  part  or  lot  in  that 
matter. 

t  Namely,  legalism  and  Antinomianism. 


TO   THE   READER.  1& 

in  the  yoke  of  bondage  ?  Galatians  v.  1.  And  has  not  the 
loose  professor  according  to  the  gospel,  whilst  he  has  striven 
to  reduce  the  strict  professor  according  to  the  law  out  of  the 
legal  path,  "  by  promising  liberty  from  the  law,  taught  others, 
and  been  himself  the  servant  of  corruption  ?"     2  Peter  ii.  19. 

For  this  cause  I,  though  I  be  nothing,  have  by  the  grace  of 
God  endeavoured,  in  this  Dialogue,  to  walk  as  a  middle  man 
betwixt  them  both,  in  showing  to  each  of  them  his  erroneous 
path,  with  the  middle  path,  (which  is  Jesus  Christ  received 
truly,  and  walked  in  answerably,)*  as  a  means  to  bring  them 
both  unto  him,  and  make  them  both  one  in  him ;  and  Oh  1  that 
the  Lord  would  be  pleased  so  to  bless  it  to  them,  that  it  might 
be  a  means  to  produce  that  effect ! 

I  have,  as  you  may  see,  gathered  much  of  it  out  of  known 
and  approved  authors  ;  and  yet  have  therein  wronged  no  man, 
for  I  have  restored  it  to  the  right  owner  again.  Some  part  of 
it  my  manuscripts  have  afforded  me ;  and  of  the  rest  I  hope  I 
may  say,  as  Jacob  did  of  his  venison.  Gen.  xxvii.  20,  "  the 
Lord  hath  brought  it  unto  me."  Let  me  speak  it  without 
vain  glory,  I  have  endeavoured  herein  to  imitate  the  laborious 
bee,  who  out  of  divers  flowers  gathers  honey  and  wax,  and 
thereof  makes  one  comb :  if  any  souls  feel  any  sweetness  in  it, 
let  them  praise  God,  and  pray  for  me,  who  am  weak  in  faith, 
and  cold  in  love. 

E.  F. 

*  A  short  and  pithy  description  of  the  middle  path,  the  only  pathway  to 
heaven — "Jesus  Christ  (the  way,  John  xiv.  6)  received  truly  (by  faith,  John 
i.  12  ;  this  is  overlooked  by  the  legalist)  and  walked  in  answerably,"  by  holi- 
Dess  of  heart  and  life,  Col.  ii.  6  ;  this  is  neglected  by  the  Antinomian.  The 
Antinomian's  faith  is  but  pretended,  and  not  true  faith,  since  he  walks  not  in 
Clu'ist  answerably.  The  legalist's  holiness  is  but  pretended,  and  not  true  holiness, 
since  he  hath  not  "  received  Christ"  truly,  and  therefore  is  incapable  of  walking 
in  Christ,  which  is  the  only  true  holiness  competent  to  fallen  mankind.  'I'hus, 
both  the  legalist  and  Antinomian  are  each  of  them  destitute  of  true  faith  and 
true  holiness ;  forasmuch  as  there  can  be  no  walking  in  Christ,  without  a  true 
receiving  of  him  ;  and  there  cannot  be  a  true  receiving  of  him  without  walking 
in  him  :  so  both  of  them  are  ofl'  the  only  way  of  salvation,  and,  continuing  so, 
must  needs  {jerish.  Wherefore  it  concerns  every  one  who  has  a  value  for  hia 
own  soul,  to  take  heed  that  he  be  found  in  the  middle  path. 


A   Catalogue  of  those  Writers'  Names,  out  of  lohora  I  have  col- 
lected much  of  the  matter  contained  in  this  ensuing  Dialogue. 


Mr.  Ainsworth, 
Dr.  Ames, 
Bishop  Babington, 
Mr.  Ball, 
Mr.  Bastingius, 
Mr.  Beza, 

Mr.  Eobert  Bolton, 
Mr.  Samuel  Bolton, 
Mr.  Bradford, 
Mr.  Bullinger, 
Mr.  Calvin, 
Mr.  Careless, 
Mr.  Caryl, 
Mr.  Cornwall, 
Mr.  Cotton, 
Mr.  Culvervvell, 
Mr.  Dent, 
Mr.  Diodati, 
Mr.  D.  Dixon, 
Mr.  Downham, 
Mr.  Du  Plesse, 
Mr.  Dyke, 
Mr.  Elton, 
Mr.  Forbes, 
Mr.  Fox, 
Mr.  Frith, 
Mr.  Gibbons, 
Mr.  Thos.  Godwin, 
Mr.  Gray,  jun., 
Mr.  Greenbam, 
Mr.  Grotius, 
Bishop  Hall, 


Mr.  Thos.  Hooker, 

Mr.  Lsestanno, 

Mr.  Lightfoot, 

Dr.  Luther, 

Mr.  Marbeck, 

Mr.  Marshal, 

Peter  Martyr, 

Dr.  Mayer, 

Wolfgangus  Muscuhis, 

Bernardine  Ochiu, 

Dr.  Pemble, 

Mr.  Perkins, 

Mr.  Polanus, 

Dr.  Preston, 

Mr.  Reynolds, 

Mr.  Pollock, 

Mr.  Bouse, 

Dr.  Sibs, 

Mr.  Slater, 

Dr.  Smith, 

Mr.  Stock, 

Mr.  Tindal, 

Mr.  Robert  Town, 

Mr.  Yaughan, 

Mr.  Yaumeth, 

Dr.  Urban  Regius, 

Dr.  Ursinus, 

Mr.  Walker, 

Mr.  Ward, 

Dr.  Willet, 

Dr.  Williams, 

Mr.  Wilson. 


(20) 


THE 

MAEEOW 

OP 

MODERN  DIYINITY. 

•*IKI' 


EvANGELisTA,  a  Minister  of  the  Gospel. 
NoMisTA,  a  Legalist. 
Antinomista,  an  Antinomian. 
Neopuytus,  a  Young  Christian. 


INTRODUCTION. 

Sect.  1.  DifiFerences  about  the  Law. — 2.  A  threefold  Law. 

Nomista.  Sir,  my  neighbour,  Neophytus  and  I  having  lately 
had  some  conference  with  this  our  friend  and  acquaintance, 
Antinomista,  about  some  points  of  religion,  wherein  he,  dif- 
'fering  from  us  both,  at  last  said  he  would  be  contented  to  be 
judged  by  our  minister :  therefore,  have  we  made  bold  to 
come  unto  you,  all  three  of  us,  to  pray  you  to  hear  us,  and 
judge  of  our  differences. 

Evan.  You  are  all  of  you  very  welcome  to  me ;  and  if  you 
please  to  let  me  hear  what  your  differences  are,  I  will  tell  you 
what  I  think. 

Sect.  1. — Nom.  The  truth  is,  sir,  he  and  I  differ  in  very  many 
things;  but  more  especially  about  the  law:  for  I  say,  the  law 
ought  to  be  a  rule  of  life  to  a  believer  ;  and  he  says,  it  ought  not, 

Neo.  And  surely,  sir,  the  greatest  difference  betwixt  him 
and  me,  is  this  ; — he  would  persuade  me  to  believe  in  Christ ; 
and  bids  me  rejoice  in  the  Lord,  and  live  merrily,  though  I 
feel  never  so  many  corruptions  in  my  heart,  yea,  though  I  be 
never  so  sinful  in  my  life ;  the  which  I  cannot  do,  nor,  I  think, 
ought  to  do ;  but  rather  to  fear^  and  sorrow,  and  lament  for 
my  sins. 

(21) 


22  THE   MARROW   OF 

Ant.  The  truth  is,  sir,  the  greatest  difference  betwixt  my 
friend  Nomista  and  me,  is  about  the  law ;  and  therefore  that  is 
the  greatest  matter  we  come  to  you  about. 

Evan.  I  remember  the  Apostle  Paul  willeth  Titus  to  "  avoid 
contentions  and  strivings  about  the  law,  because  they  are  un- 
profitable and  vain,"  Tit,  iii.  9 ;  and  so  I  fear  yours  have  been. 

Nora.  Sir,  for  my  own  part,  I  hold  it  very  meet,  that  every 
true  Christian  should  be  very  zealous  for  the  holy  law  of  God; 
especially  now,  when  a  company  of  these  Antinomians  do  set 
themselves  against  it,  and  do  what  they  can  quite  to  abolish  it, 
and  utterly  to  root  it  out  of  the  church :  surely,  sir,  I  think 
it  not  meet  they  should  live  in  a  Christian  commonwealth. 

Evan.  I  pray  you,  neighbour  Nomista,  be  not  so  hot,  neither 
let  us  have  such  unchristian-like  expressions  amongst  us  ;  but 
let  us  reason  together  in  love,  and  with  the  spirit  of  meekness, 
1  Cor.  iv.  21,  as  Christians  ought  to  do.  I  confess  with  the 
apostle,  "  It  is  good  to  be  zealously  affected  always  in  a  good 
thing,"  Gal.  iv.  18.  But  yet,  as  the  same  apostle  said  of  the 
Jews,  so  I  fear  I  may  say  of  some  Christians,  that  "  they  are 
zealous  of  the  law,"  Acts  xxi.  20 ;  yea,  some  would  be  doctors 
of  the  law,  and  yet  neither  understand  "  what  they  say,  nor 
whereof  they  affirm,"  1  Tim.  i.  7. 

Nom.  Sir,  I  make  no  doubt  but  that  I  both  know  what  I  say, 
and  whereof  I  affirm,  when  I  say  and  affirm  that  the  holy  law 
of  God  ought  to  be  a  rule  of  life  to  a  believer ;  for  I  dare 
pawn  my  soul  on  the  truth  of  it. 

Evan.  But  what  law  do  you  mean  ? 

Nom.  Why,  sir,  what  law  do  you  think  I  mean  ?  Are  there 
any  more  laws  than  one  ? 

Sect.  2. — Evan.  Yea,  in  the  Scriptures  there  is  mention  made 
of  divers  laws,  but  they  may  all  be  comprised  under  these 
three,  viz. — the  law  of  works,  the  law  of  faith,  and  the  law  of 
Christ ;  *  Eom.  iii.  27,  Gal.  vi.  2  ;  and,  therefore,  I  pray  you, 


*  These  terms  are  scfiptural,  as  appears  from  the  whole  texts  quoted 
by  our  author,  namely,  Eom.  iii.  27,  "  Where  is  boasting  then  ?  it  is  ex- 
cluded. By  what  law?  of  works?  nay:  but  by  the  law  of  faith." — Gal. 
vi.  2,  "  Bear  ye  one  another's  burdens,  and  so  fulfll  the  law  of  Christ."  By 
the  law  of  works  is  meant  the  law  of  the  ten  commandments,  as  the  co- 
venant of  works.  By  the  law  of  faith,  the  gospel,  or  covenant  of  grace  ; 
for  justification  being  the  point  upon  which  the  apostle  there  states  the 
opposition  betwixt  these  two  laws,  it  is  evident  that  the  former  only  is  the 
law  that  doth  not  exclude  boastitig ;  and  that  the  latter  only  is  it,  by 
which  a  sinner  is  justified  in  a  way  that  doth  exclude  boasting.     By  the 


MODERN   DIVINITY.  23 

tell  me,  when  you  say  the  law  ought  to  be  a  rule  of  life  to  a 
believer,  which  of  these  three  laws  you  mean. 

Nom.  Sir,  I  know  not  the  difference  betwixt  them ;  but 
this  I  know,  that  the  law  of  the  ten  commandments,  com- 
monly called  the  moral  law,  ought  to  be  a  rule  of  life  to  a 
believer. 

law  of  Christ,  is  meant  the  same  law  of  the  ten  commandments,  as  a  rule 
of  life,  in  the  hand  of  a  Mediator,  to  believers  already  justified,  and  not 
any  one  command  of  the  law  only  ;  for  "  bearing  one  another's  burdens" 
is  a  "  fulfilling  of  the  law  of  Christ,"  as  it  is  a  loving  one  another :  but, 
according  to  the  Scripture,  that  love  is  not  a  fulfilling  of  one  command 
only,  but  of  the  whole  law  of  the  ten  commands,  Rom.  xiii.  8-10. — "  He 
that  loveth  another  hath  fulfilled  the  law.  For  this,  Thou  shalt  not  com- 
mit adultery,  Thou  shalt  not  kill.  Thou  shalt  not  steal,  Thou  shalt  not  bear 
false  witness,  Thou  shalt  not  covet ;  and  if  there  be  any  other  command- 
ment, it  is  briefly  comprehended  in  this  saying,  namely,  Thou  shalt  love 
thy  neighbour  as  thyself;  therefore  love  is  the  fulfilling  of  the  law."  It 
is  a  fulfilling  of  the  second  table  directly,  and  of  the  first  table  indirectly 
and  consequentially  :  therefore,  by  the  law  of  Christ  is  meant,  not  one 
command  only,  but  the  whole  law. 

The  law  of  works  is  the  law  to  be  done,  that  one  may  be  saved  ;  the 
law  of  faith  is  the  law  to  be  believed,  that  one  may  be  saved  ;  the  law  of 
•  Christ  is  the  law  of  the  Saviour,  binding  his  saved  people  to  all  the  duties 
of  obedience.  Gal.  iii.  12  ;  Acts  xvi.  31. 

The  term  law  is  not  here  used  univocally ;  for  the  law  of  faith  is  neither 
in  the  Scripture  sense,  nor  in  the  sense  of  our  author,  a  law,  properly  so 
called.  The  apostle  uses  that  phrase  only  in  imitation  of  the  Jews'  man- 
ner of  speaking,  who  had  the  law  continually  in  their  mouths.  But  since 
the  promise  of  the  gospel  proposed  to  faith,  is  called  in  Scripture  "  the 
law  of  faith,"  our  author  was  sufficiently  warranted  to  call  it  so  too.  So 
the  law  of  faith  is  not  a  proper  preceptive  law. 

The  law  of  works,  and  the  law  of  Christ,  are  in  substance  but  one  law, 
even  the  law  of  the  ten  commandments — the  moral  law — that  law  which 
was  from  the  beginning,  continuing  still  the  same  in  its  own  nature,  but 
vested  with  different  forms.  And  since  that  law  is  perfect,  and  sin  is 
any  want  of  conformity  unto,  or  transgression  of  it,  whatever  form  it  be 
vested  with,  whether  as  the  law  of  works  or  as  the  law  of  Christ,  all  com- 
mands of  God  unto  men  must  needs  be  comprehended  under  it,  and  par- 
ticularly the  command  to  repent,  common  to  all  mankind,  pagans  not  ex- 
cepted, who  doubtless  are  obliged,  as  well  as  others,  to  turn  from  sin  unto 
God ;  as  also  the  command  to  believe  in  Christ,  binding  all  to  whom  the 
gospel  revelation  comes,  though,  in  the  meantime,  this  law  stands  under 
different  forms  to  those  who  are  in  a  state  of  union  with  Christ  by  faith, 
and  to  those  who  are  not  so.  The  law  of  Christ  is  not  a  new,  proper,  pre- 
ceptive law,  but  tJie  old,  proper,  preceptive  law,  which  was  from  the  beginning, 
under  a  new  accidental  form. 

The  distinction  between  the  law  of  works  and  the  law  of  faith  cannot 
be  controverted,  since  the  apostle  doth  so  clearly  distinguish  them,  Rom. 
iii.  27. 

The  distinction  between  the  law  of  works  and  the  law  of  Christ,  as 
above  explained  according  to  the  Scriptures,  and  the  mind  of  our  author, 
is  the  same  in  efiect  with  that  of  the  law,  as   a  covenant  of  works,  and   as 


24  THE   MARROW   OP 

Evan.  But  the  law  of  the  ten  commandments,  or  moral  law 
may  be  either  said  to  be  the  matter  of  the  law  of  works,  or  the 
matter  of  the  law  of  Christ :  and  therefore  I  pray  you  to  tell  me, 
in  whether  of  these  senses  you  conceive  it  ought  to  be  a  rule 
of  life  to  a  believer  ? 

Nom.  Sir,  I  must  confess,  I  do  not  know  what  you  mean 

a  rule  of  life  to  believers,  and  ought  to  be  admitted,  (Westm.  Confess, 
chap.  19,  art.  6.)  For,  (1.)  Believers  are  not  under,  but  dead  to  the  law 
of  works,  Rom.  vi.  14,  "  For  ye  are  not  under  the  law,  but  under  grace." 
— Chap.  vii.  4,  "  Wherefore  my  brethren,  ye  also  are  become  dead  to  the 
law,  that  ye  should  be  married  to  another,  even  to  him  who  is  raised 
from  the  dead." — 1  Cor.  ix.  21.  "  Being  not  without  law  to  Grod,  but  under 
the  law  of  Christ."  Some  copies  read  here  "  of  God,"  and  "  of  Christ ;" 
•which  I  mention,  not  out  of  any  regard  to  that  different  reading,  but  that 
upon  the  occasion  thereof  the  sense  is  owned  by  the  learned  to  be  the 
same  either  way.  To  be  under  the  law  to  God  is,  without  question,  to 
be  under  the  law  of  God  ;  whatever  it  may  be  judged  to  import  more,  it 
can  import  no  less ;  therefore  to  be  under  the  law  to  Christ,  is  to  be  under 
the  law  of  Christ.  This  text  gives  a  plain  and  decisive  answer  to  the 
question,  "  How  is  the  believer  under  the  law  of  God  ?"  namely,  as  he  is 
under  the  law  to  Christ.  (2.)  The  law  of  Christ  is  an  "  easy  yoke,"  and 
a  "  light  burden,"  Matt.  xi.  30  ;  but  the  law  of  works,  to  a  sinner,  is  an 
insupportable  burden,  requiring  works  as  the  condition  of  justification 
and  acceptance  with  God,  as  is  clear  from  the  whole  of  the  apostle's 
reasoning,  Rom.  iii.  (and  therefore  it  is  called  the  law  of  works,  for  other- 
wise the  law  of  Christ  requires  works  too,)  and  cursing  "  every  one  that 
continues  not  in  all  things  written  in  it  to  do  them,"  Gal.  iii.  10.  The 
apostle  assures  us,  that  "  what  things  soever  the  law  saith,  it  saith  to  thera 
who  are  under  the  law,"  Rom.  iii.  19.  The  duties  of  the  law  of  works, 
as  such,  are,  as  I  conceive,  called  by  our  Lord  himself,  "  heavy  burdens, 
and  grievous  to  be  borne,"  Matt,  xxiii,  4. — "  For  they,"  viz  :  the  Scribes 
and  Pharisees,  "  bind  heavy  burdens,  and  grievous  to  be  borne,  and  lay 
them  on  men's  shoulders ;  but  they  themselves  will  not  move  them  with 
one  of  their  fingers."  These  heavy  burdens  were  not  human  traditions, 
and  rites  devised  by  men ;  for  Christ  would  not  have  commanded  the 
observing  and  doing  of  these,  as  in  this  case  he  did,  verse  3,  "  Whatsoever 
they  bid  you  observe,  that  observe  and  do ;"  neither  were  they  the  Mo- 
saic rites  and  ceremonies,  which  were  not  then  abrogated,  for  the  Scribes 
and  Pharisees  were  so  far  from  not  moving  these  burdens  with  one  of 
their  own  fingers,  that  the  whole  of  their  religion  was  confined  to  them, 
namely  to  the  rites  and  ceremonies  of  Moses'  law,  and  those  of  their  own 
devising.  But  the  duties  of  the  moral  law  they  laid  on  others,  binding 
them  on  with  the  tie  of  the  law  of  works,  yet  made  no  conscience  of  them 
in  their  own  practice :  the  which  duties,  nevertheless,  our  Lord  Jesus 
commanded  to  be  observed  and  done. 

"  He  who  hath  believed  on  Jesus  Christ,  (though  he  be  freed  from  the 
curse  of  the  law,)  is  not  freed  from  the  command  and  obedience  of  the 
law,  but  tied  thereunto  by  a  new  obligation,  and  a  new  command  from 
Christ.  Which  new  command  from  Christ  importeth  help  to  obey  the 
command." — Practical  Use  of  Saving  Knowledge,  title,  The  Third  Warrant 
to  Believe,  fig.  5. 


MODERN   DIVINITY.  25 

by  this  distinction  ;  but  this  I  know,  that  God  requires  that 
every  christian  shoukl  frame  and  lead  his  life  according  to 
the  ten  commandments;  tlie  which  if  he  do,  then  may  he  ex- 
pect the  blessing  of  God  both  upon  his  own  soul  and  body ; 
and  if  he  do  not,  then  can  he  expect  nothing  else  but  his 
wrath  and  curse  upon  them  both. 

Evan.  The  truth  is,  Nomista,  the  law  of  the  ten  command- 
ments, as  it  is  the  matter  of  the  law  of  works,  ought  not  to  be 
a  rule  of  life  to  a  believer.  But  in  thus  saying,  you  have  af- 
firmed that  it  ought;  and  therefore  therein  you  have  erred 
from  the  truth.  And  now,  Antinomista,  that  I  may  also  know 
your  judgment,  when  you  say  the  law  ought  not  to  be  a  rule 
of  life  to  a  believer,  pray  tell  me  what  law  you  mean  ? 

Ant.  Why,  I  mean  the  law  of  the  ten  commandments. 

Evan.  But  whether  do  you  mean  that  law,  as  it  is  the 
matter  of  the  law  of  works,  or  as  it  is  the  matter  of  the  law 
of  Christ  ? 

Ant.  Surely,  sir,  I  do  conceive,  that  the  ten  commandments 


What  this  distinction  amounts  to  is,  that  thereby  a  difference  is  con- 
stituted betwixt  the  ten  commandments  as  coming  from  an  absolute  God 
out  of  Christ  unto  sinners,  and  the  same  ten  commandments  as  coming 
from  God  in  Christ  unto  them  ;  a  difference  which  the  children  of  God, 
assisting  their  consciences  before  him  to  "  receive  the  law  at  his  mouth," 
will  value  as  their  life,  however  they  disagree  about  it  in  words  and  man- 
ner of  expression.  But  that  the  original  indispensable  obligation  of  the 
law  of  the  ten  commandments  is  in  any  measure  weakened  by  the  be- 
liever's taking  it  as  the  law  of  Christ,  and  not  as  the  law  of  works ;  or 
that  the  sovereign  authority  of  God  the  Creator,  which  is  inseparable 
from  it  for  the  ages  of  eternity,  in  what  channel  soever  it  be  conveyed 
tinto  men,  is  thereby  laid  aside, — will  appear  utterly  groundless,  upon  an 
impartial  consideration  of  the  matter.  For  is  not  our  Lord  Jesus  Christ, 
equally  with  the  Father  and  the  Holy  Spirit,  Jehovah,  the  Sovereign, 
Supreme,  Most  High  God,  Creator  of  the  world?  Isa.  xlvii.  4 ;  Jer.  xxiii. 
6;  with  Psalm  Lxxxiii.  18;  John  i.  3;  Kev.  iii.  14.  Is  not  the  name  (or 
sovereign  authority)  of  God  in  Christ?  Exod.  xxiii.  21.  Is  not  he  in  the 
Father,  and  the  Father  in  him  ?  John  xiv.  11.  Nay,  doth  not  all  the 
fulness  of  the  Godhead  dwell  in  him?  Col.  ii.  9.  How,  then,  can  the 
original  obligation  of  the  law  of  the  ten  commandments,  arising  from  the 
authority  of  the  Creator,  Father,  Son,  and  Holy  Ghost,  be  weakened  by 
its  being  issued  unto  the  believer  from  and  by  that  blessed  channel,  the 
Lord  Jesus  Christ  ? 

As  for  the  distinction  betwixt  the  law  of  faith  and  the  law  of  Christ, 
the  latter  is  subordinated  unto  the  former.  All  men  by  nature  are  under 
the  law  of  works  ;  but  taking  the  benefit  of  the  law  of  faith,  by  believing 
in  the  Lord  Jesus  Christ,  they  are  set  free  from  the  law  of  works,  and  brought 
under  the  law  of  Christ.— Matt.  xi.  28,  29,  "  Come  unto  me,  all  ye  that  labour 
and  are  heavy  laden — take  my  yoke  upon  you." 
3 


26  THE   MARROW   OF 

are  no  way  to  be  a  rule  of  life  to  a  believer ;  for  Christ  hath 
delivered  him  from  them. 

Evan.  But  the  truth  is,  the  law  of  the  ten  commandments, 
as  it  is  the  matter  of  the  law  of  Christ,  ought  to  be  a  rule  of 
life  to  a  believer  ;*  and  therefore  you  having  affirmed  the  con- 
trary, have  therein  also  erred  from  the  truth. 

*  The  law  of  the  ten  commandments,  being  the  natural  law,  was  writ- 
ten on  Adam's  heart  on  his  creation  ;  while  as  yet  it  was  neither  the  law 
of  works,  nor  the  law  of  Christ,  in  the  sense  wherein  these  terms  are 
used  in  Scripture,  and  by  our  author.  But  after  man  was  created,  and 
put  into  the  garden,  this  natural  law,  having  made  man  liable  to  fall  away 
from  God,  a  threatening  of  eternal  death  in  case  of  disobedience,  had  also 
a  promise  of  eternal  lite  annexed  to  it  in  case  of  obedience ;  in  virtue  of 
which  he,  having  done  his  work,  might  thereupon  plead  and  demand  the 
reward  of  eternal  life.  Thus  it  became  the  law  of  works,  whereof  the 
ten  commandments  were,  and  are  still  the  matter.  All  mankind  being 
ruined  by  the  breach  of  this  law,  Jesus  Christ  obeys  and  dies  in  the  room 
of  the  elect,  that  they  might  be  saved  ;  they  being  united  to  him  by  faith, 
are,  through  his  obedience  and  satisfaction  imputed  to  them,  freed  from 
eternal  death,  and  become  heirs  of  everlasting  life ;  so  that  the  law  of 
works  being  fully  satisfied,  expires  as  to  them,  as  it  would  have  done  of 
course  in  the  case  of  Adam's  having  stood  the  time  of  his  trial :  howbeit  it 
remains  in  full  force  as  to  unbelievers.  But  the  natural  law  of  the  ten 
commandments  (which  can  never  expire  or  determine,  but  is  obligatory 
in  all  possible  states  of  the  creature,  in  earth,  heaven,  or  hell)  is,  from 
the  moment  the  law  of  works  expires  as  to  believers,  issued  forth  to  them 
(still  liable  to  infirmities,  though  not  to  falling  away  like  Adam)  in  the 
channel  of  the  covenant  of  grace,  bearing  .a  promise  of  help  to  obey, 
(Ezek.  xxxvi.  27,)  and,  agreeable  to  their  state  before  the  Lord,  having 
annexed  to  it  a  promise  of  the  tokens  of  God's  fatherly  love,  for  the  sake 
of  Christ,  in  case  of  that  obedience  ;  and  a  threatening  of  God's  fatherly 
displeasure  in  case  of  their  disobedience.  John  xiv.  21,  "He  that  hath  my 
commandments,  and  keepeth  them,  he  it  is  that  loveth  me  ;  and  he  that 
loveth  me,  shall  be  loved  of  my  Father ;  and  I  will  love  him,  and  will 
manifest  myself  to  him." — Psalm  Ixxxix.  31 — 33,  "If  they  break  my  sta- 
tutes, and  keep  not  my  commandments ;  then  will  I  visit  their  trans- 
gression with  the  rod,  and  their  iniquity  with  stripes.  Nevertheless,  my 
loving  kindness  will  I  not  utterly  take  from  him,  nor  suffer  my  faithful- 
ness to  fail."  Thus  it  becomes  the  law  of  Christ  to  them  ;  of  which  law 
also  the  same  ten  commandments  are  likewise  the  matter.  In  the  threat- 
eniugs  of  this  law  there  is  no  revenging  wrath  ;  and  in  the  promises  of  it 
no  proper  conditionalty  of  works  ;  but  here  is  the  order  in  the  covenant 
of  grace,  to  which  the  law  of  Christ  belongs  ;  a  beautiful  order  of  grace, 
obedience,  particular  favours,  and  chastisements  for  disobedience.  Thus 
the  ten  commandments  stand,  both  in  the  law  of  works  and  in  the  law  of 
Christ  at  the  same  time,  being  the  common  matter  of  both ;  but  as  they 
are  the  matter  of  [i.  e.  stand  in)  the  law  of  works,  they  are  actually^  a 
part  of  the  law  of  works ;  howbeit,  as  they  are  the  matter  of,  or  stand  in, 
the  law  of  Christ,  they  are  actually  a  part,  not  of  the  law  of  works,  but 
of  the  law  of  Christ.  And  as  they  stand  in  the  law  of  Christ,  our  author 
expressly  asserts,  against  the  Antinomian,  that  they  ought  to  be  a  rule  of 


MODERN   DIVINITY.  27 

Nom.  The  truth  is,  sir,  I  must  confess  I  never  took  any 
notice  of  this  threefold  law,  which,  it  seems,  is  mentioned  in 
the  New  Testament. 

Ant.  And  I  must  confess,  if  I  took  any  notice  of  them,  I 
never  understood  them. 

Evan.  Well,  give  me  leave  to  tell  you,  that  so  far  as  any 
man  comes  short  of  the  true  knowledge  of  this  threefold  law,* 
so  far  he  comes  short  both  of  the  true  knowledge  of  God  and 
of  himself ;  and  therefore  I  wish  you  both  to  consider  of  it. 

Nom.  Sir,  if  it  be  so,  you  may  do  well  to  be  a  means  to  in- 
form us,  and  help  us  to  the  true  knowledge  of  this  threefold 
law ;  and  therefore,  I  pray  you,  first  tell  us  what  is  meant  by 
the  law  of  works. 


CHAPTER  I. 

OF   THE   LAW,   OR   COVENANT   OF   WORKS. 

Sect.  1.  The  Nature  of  the  Covenant  of  Works.— 2.  Adam's  Fall— 3.  The 
Sinfulness  and  Misery  of  Mankind  by  the  Fall. — 4.  No  Eecovery  by 
the  Law,  or  Covenant  of  Works. — 5.  Tlie  Covenant  of  Works  binding, 
though  broken. 

Sect.  1. — Evan.  The  law  of'  works,  opposed  to  the  law  of 
faith,  (Rom.  iii.  27,)  holds  forth  as  much  as  the  covenant  of 
works  ;  for  it  is  manifest,  says  Musculus,  that  the  word  which 
signifies  covenant,  or  bargain,  is  put  for  laiu:  so  that  you  see 
the  law  of  works  is  as  much  as  to  say,  the  covenant  of  works ; 
the  which  covenant  the  Lord  made  with  all  mankind  in  Adam 
before  his  fall ;  the  sura  whereof  was,  "  Do  this,  and  thou 
shalt  live,"  Lev.  xviii.  5 ;  "  and  if  thou  do  it  not,  thou  shalt 
die  the  death,"  Gen.  ii.  17.  In  which  covenant  there  was 
contained  first  a  precept,  "  Do  this ;"  secondly  a  promise 
joined  unto  it,  "  If  thou  do  it  thou  shalt  live ;"  thirdly,  a  like 

life  to  a  believer  ;  but  that  they  ought  to  be  a  rule  of  life  to  a  believer,  as 
they  stand  in  the  law  of  works,  he  justly  denies,  against  the  legalist.  Even 
as  when  one  and  the  same  crime  stands  forbidden  in  the  laws  of  different  in- 
dependent kingdoms,  it  is  manifest  that  the  rule  of  life  to  the  subjects  in  that 
particular  is  tlie  prohibition,  as  it  stands  in  the  law  of  that  kingdom  whereof 
they  are  subjects  respectively,  and  not  as  it  stands  in  the  law  of  that  kingdom 
of  which  they  are  not  subjects. 

*  Not  of  the  terms  here  used  to  express  it  by,  but  of  the  things  thereby 
meant,  viz  :  the  covenant  of  works,  the  covenant  of  grace,  and  the  law  as  a 
rule  of  life  to  believers,  in  whatever  terms  these  things  be  expressed. 


28  THE   MAEROW   OF 

threatening,  "If  thou  do  it  not,  thou  shalt  die  the  death," 
Imagine,  says  Musculus,  that  God  had  said  to  Adam,  Lo,  to 
the  intent  that  thou  mayest  live,  I  have  given  thee  liberty  to 
eat,  and  have  given  thee  abundantly  to  eat :  let  all  the  fruits 
of  paradise  be  in  thy  power,  one  tree  excepted,  which  see  thou 
touch  not,  for  that  I  keep  to  mine  own  authority  :  the  same  is 
"  the  tree  of  knowledge  of  good  and  evil ;"  if  thou  touch  it,  the 
meat  thereof  shall  not  be  life,  but  death. 

Nom.  But,  sir,  you  said,  that  the  law  of  the  ten  command- 
ments, or  moral  law,  may  be  said  to  be  the  matter  of  the  law 
of  works  ;  and  you  have  also  said,  that  the  law  of  works  is  as 
much  as  to  say  the  covenant  of  works,  whereby  it  seems  to  me, 
you  hold  that  the  law  of  the  ten  commandments  was  the  mat- 
ter of  the  covenant  of  works,  which  God  made  with  all  man- 
kind in  Adam  before  his  fall. 

Evan.  That  is  a  truth  agreed  upon  by  all  authors  and  inter- 
preters that  I  know.  And  indeed  the  law  of  works  (as  a 
learned  author  says)  signifies  the  moral  law ;  and  the  moral 
law,  strictly  and  properly  taken,  signifies  the  covenant  of  works.* 

*  The  moral  law  is  an  ambiguous  term  among  divines.  (1.)  The 
moral  law  is  taken  from  the  decalogue,  or  ten  commandments,  simply. 
So  the  law  in  the  ten  commandments  is  owned  to  be  commonly  called  the 
moral  law,  Westm.  Confess,  chap.  xix.  art.  2,  3.  And  thus  our  author 
has  hitherto  used  that  term,  reckoning  the  moral  law  not  the  covenant  of 
works  itself,  but  only  the  matter  of  it.  (2.)  The  moral  law  is  taken  for 
the  ten  commandments,  having  the  promise  of  life,  and  threatening  of 
death  annexed  to  them  ;  that  is  for  the  law,  or  covenant  of  works.  Thus 
the  moral  law  is  described  to  be,  "  the  declaration  of  the  will  of  God  to 
mankind,  directing  and  binding  every  one  to  personal,  perfect,  and  per- 
petual conformity  and  obedience  thereunto,  in  the  frame  and  disposition 
of  the  whole  man,  soul  and  body,  and  in  performance  of  all  these  duties 
of  holiness  and  righteousness,  Avhich  he  oweth  to  God  and  man,  promising 
life  upon  the  fulfilling,  and  threatening  death  upon  the  breach  of  it." 
Larger  Catech.  Quest.  93.  That  this  is  the  covenant  of  works,  is  clear 
from  Westm.  Confess,  chap.  xix.  art.  1,  "  God  gave  to  Adam  a  law,  as  a 
covenant  of  works,  by  which  he  bound  him  and  all  his  posterity  to  per- 
sonal, entire,  exact,  and  perpetual  obedience ;  promised  life  upon  the 
fulfilling,  and  threatened  deatli  upon  the  breach  of  it."  And  this  our 
author  owns  to  be  the  sense  of  that  term,  strictly  and  properly  taken  ; 
the  reason  whereof  I  conceive  to  be,  that  the  moral  law,  properly  signi- 
fying the  law  of  manners,  answers  to  the  Scripture  term,  the  law  of 
works,  by  which  is  meant  the  covenant  of  works.  And  if  he  had  added, 
that  in  this  sense  believers  are  delivered  from  it,  he  had  said  no  more 
than  the  Larger  Catechism  doth,  in  these  words  :  "  They  that  are  regenerate, 
and  believe  in  Clirist,  be  delivered  from  the  moral  law  as  a  covenant  of  works," 
Quest.  97.  But,  in  the  raea'utime,  it  is  evident  he  does  not  here  use  that  term 
in  this  sense  ;  and  in  the  next  paragraph,  save  one,  he  gives  a  reason  why  he 
did  not  so  use  it. 


MODERN    DIVINITY.  29 

Nom.  But,  sir,  what  is  the  reason  you  call  it  but  the  matter 
of  the  covenant  of  works  ? 

Evan.  The  reason  why  I  rather  choose  to  call  the  law  of 
the  ten  commandments  the  matter  of  the  covenant  of  works, 
than  the  covenant  itself,  is,  because  I  conceive  that  the  matter 
of  it  cannot  properly  be  called  the  covenant  of  works,  except 
the  form  be  put  upon  it ;  that  is  to  say,  except  the  Lord  re- 
quire, and  man  undertake  to  yield  perfect  obedience  thereunto, 
upon  condition  of  eternal  life  and  death. 

And  therefore,  till  then,  it  was  not  a  covenant  of  works  be- 
twixt God  and  all  mankind  in  Adam ;  as,  for  example,  you 
know,  that  although  a  servant*  have  an  ability  to  do  a  mas- 
ter's work,  and  though  a  master  have  wages  to  bestow  upon 
him  for  it ;  yet  is  there  not  a  covenant  betwixt  them  till  they 
have  thereupon  agreed.  Even  so,  though  a  man  at  the  first 
had  power  to  yield  perfect  and  perpetual  obedience  to  all  the 
ten  commandments,  and  God  had  an  eternal  life  to  bestow  upon 
him  ;  yet  was  there  not  a  covenant  betwixt  them  till  they  were 
thereupon  agreed. 

Nom.  But,  sir,  you  know  there  is  no  mention  made  in  the 
book  of  Genesis  of  this  covenant  of  works,  which,  you  say, 
was  made  with  man  at  first. 

Evan.  Though  we  read  not  the  word  "  covenant"  betwixt 
God  and  man,  yet  have  we  there  recorded  what  may  amount 
to  as  much  ;  for  God  provided  and  promised  to  Adam  eternal 
happiness,  and  called  for  perfect  obedience,  which  appears 
from  God's  threatening,  Gen.  ii.  17  ;  for  if  man  must  die  if 
he  disobeyed,  it  implies  strongly,  that  God's  covenant  was  with 
him  for  life,  if  he  obeyed. 

Nom.  But,  sir,  you  know  the  word  "  covenant"  signifies  a 
mutual  promise,  bargain,  and  obligation  betwixt  two  parties. 
Now,  though  it  is  implied  that  God  promised  man  to  give  him 
life  if  he  obeyed,  yet  we  read  not,  that  man  promised  to  be 
obedient. 

Evan.  I  pray  take  notice,  that  God  does  not  always  tie 
man  to  verbal  expressions,  but  doth  often  contract  the  cove- 


*  Not  a  hired  servant,  for  there  is  a  covenant  betwixt  such  an  one  and 
the  master,  but  a  bond-servant,  boujrht  with  money,  of  another  person,  or 
born  in  the  master's  house,  who  is  obliged  to  serve  his  master,  and  is  liable  to 
punishment  in  case  he  do  not,  but  cannot  demand  wages,  since  there  is  no  cov- 
enant between  them. 

This  was  the  case  of  mankind,  with  relation  to  the  Creator,  before  the  cov- 
enant of  works  was  made. 
3* 


30  THE   MAKROW   OF 

nant  in  real  impressions  in  the  heart  and  frame  of  the  crea- 
ture,* and  this  was  the  manner  of  covenanting  with  man  at 
the  first  ;f  for  God  had  furnished  his  soul  with  an  understand- 
ing mind,  whereby  he  might  discern  good  from  evil,  and  right 
from  wrong :  and  not  only  so,  but  also  in  his  will  was  most 
great  uprightness,  Eccl.  vii.  29 ;  and  his  instrumental  parts:}: 
were  orderly  framed  to  obedience.  The  truth  is,  God  did  en- 
grave in  man's  soul  wisdom  and  knowledge  of  his  will  and 
works,  and  integrity  in  the  whole  soul,  and  such  a  fitness  in 
all  the  powers  thereof,  that  neither  the  mind  did  conceive,  nor 
the  heart  desire,  nor  the  body  put  in  execution,  anything  but 
that  which  was  acceptable  to  God  ;  so  that  man,  endued  with 
these  qualities,  was  able  to  serve  God  perfectly. 

Nom.  But,  sir,  how  could  the  law  of  the  ten  commandments 
be  the  matter  of  this  covenant  of  works,  when  they  were  not 
written,  as  you  know,  till  the  time  of  Moses  ? 

Evan.  Though  they  were  not  written  in  tables  of  stone  until 
the  time  of  Moses,  yet  were  they  written  in  the  tables  of  man's 
heart  in  the  time  of  Adam :  for  we  read  that  man  was  created 
in  the  image  or  likeness  of  God,  Gen.  i.  27.  And  the  ten 
commandments  are  a  doctrine  agreeing  with  the  eternal  wis- 
dom and  justice  that  is  in  God  ;  wherein  he  hath  so  painted 
out  his  own  nature,  that  it  does  in  a  manner  express  the  very 
image  of  God,  Col.  iii.  10.  And  does  not  the  apostle  say, 
(Eph.  iv.  24,)  that  the  image  of  God  consists  in  knowledge, 
righteousness,  and  true  holiness  ?  And  is  not  knowledge, 
righteousness,  and  true  holiness,  the  perfection  of  both  the 
tables  of  the  law  ?  And  indeed,  says  Mr.  Eollock,  it  could  not 
well  stand  with  the  justice  of  God,  to  make  a  covenant  with 
man,  under  the  condition  of  holy  and  good  works,  and  perfect 
obedience  to  his  law,  except  he  had  first  created  man  holy  and 
pure,  and  engraven  his  law  in  his  heart,  whence  those  good 
works  should  proceed. 

*  The  soul  approving,  embracing,  and  consenting  to  the  covenant ;  which, 
■without  any  more,  is  plain  language,  though  not  unto  men,  yet  unto  God,  who 
knoweth  the  heart. 

t  The  covenant  being  revealed  to  man  created  after  God's  own  image,  he 
could  not  but  perceive  the  equity  and  benefit  of  it ;  and  so  heartily  approve, 
embrace,  accept,  and  consent  to  it.  And  this  accepting  is  plainly  intimated 
in  Eve's  words  to  the  serpent,  Gen.  iii.  2,  3,  "  We  may  eat  of  the  fruit  of 
the  trees  of  the  garden  ;  but  of  the  fruit  of  the  tree  which  is  in  the  midst  of 
the  garden,  God  hath  said,  Ye  shall  not  eat  of  it,  neither  shall  ye  touch  it,  lest 
ye  die." 

X  Executive  faculties  and  powers,  whereby  the  good  known  and  willed  was 
to  be  done. 


MODERN   DIVINITY.  81 

Nom.  But  yet  I  cannot  but  marvel  that  God,  in  making  the 
covenant  with  man,  did  make  mention  of  no  other  command- 
ment than  that  of  the  forbidden  fruit. 

Evan.  Do  not  marvel  at  it :  for  by  that  one  species  of  sin 
the  whole  genus  or  kind  is  shown  ;  as  the  same  law,  being 
more  clearly  unfolded,  doth  express,  Deut.  xxviii.  26;  Gal.  iii. 
10.  And,  indeed,  in  that  one  commandment  the  whole  wor- 
ship of  God  did  consist;  as  obedience,  honour,  love,  confi- 
dence, and  religious  fear  ;  together  with  the  outward  abstinence 
from  sin,  and  reverend  respect  to  the  voice  of  God  ;  yea, 
herein  also  consisted  his  love,  and  so  his  whole  duty  to  his 
neighbour  ;"*  so  that,  as  a  learned  writer  says,  Adam  heard  as 
much  (of  the  law)  in  the  garden,  as  Israel  did  at  Sinai ;  but 
only  in  fewer  words,  and  without  thunder. 

Nom.  But,  sir,  ought  not  man  to  have  yielded  perfect  obe- 
dience to  God,  though  this  covenant  had  not  been  made  be- 
twixt them  ? 

Evan.  Yea,  indeed ;  perfect  and  perpetual  obedience  was 
due  from  man  unto  God,  though  God  had  made  no  promise 
to  man ;  for  when  God  created  man  at  first,  he  put  forth  an 
excellency  from  himself  into  him  ;  and  therefore  it  was  the 
bond  and  tie  that  lay  upon  man  to  return  that  again  unto  God  ;f 
so  that  man  being  God's  creature,  by  the  law  of  creation  he 
owed  all  obedience  and  subjection  to  God  his  Creator. 

Nom.  Why,  then,  was  it  needful  that  the  Lord  should  make 
a  covenant  with  him,  by  promising  him  life,  and  threatening 
him  with  death  ? 

Evan.  For  answer  hereunto,  in  the  first  place,  I  pray  you 
understand,  that  man  was  a  reasonable  creature ;  and  so,  out 
of  judgment,  discretion,  and  election,  able  to  make  choice  of 
his  way,  and  therefore  it  was  meet  there  should  be  such  a  co- 
venant made  with  him,  that  he  might,  according  to  God's  ap- 
pointment, serve  him  after  a  reasonable  manner.  Secondly^ 
It  was  meet  there  should  be  such  a  covenant  made  with  him, 


*  That  one  commandment  was  in  effect  a  summary  of  the  whole  duty  of 
man,  the  which  clearly  appears,  if  one  considers  that  the  breach  of  it  was  a 
transgressing  of  all  the  ten  commandments  at  once,  as  our  author  afterwards 
distinctly  shows. 

f  God  having  given  man  a  being  after  his  own  image,  a  glorious  excellency, 
it  was  his  natural  duty  to  make  suitable  returns  thereof  unto  the  Giver,  in  a 
way  of  duty,  being  and  acting  for  him  ;  even  as  the  waters,  which  originally 
are  from  the  sea,  do  in  brooks  and  rivers  return  to  the  sea  again.  Man,  being 
of  God  as  his  first  cause,  behoved  to  be  to  him  as  his  chief  and  ultimate  end, 
Rom.  xi.  36. 


32  THE   MARROW   OF 

to  show  that  he  was  not  such  a  prince  on  earth,  but  that  he 
had  a  sovereign  Lord  :  therefore,  God  set  a  punishment  upon 
the  breach  of  his  commandment  ;*  that  man  might  know  his 
inferiority,  and  that  things  betwixt  him  and  God  were  not  as 
betwixt  equals.  Thirdly^  It  was  meet  there  should  be  such  a 
covenant  made  with  him,  to  show  that  he  had  nothing  by  per- 
sonal, immediate,  and  underived  right,  but  all  by  gift  and 
gentleness  :  so  that  you  see  it  was  an  equal  covenant,t  which 
God,  out  of  his  prerogative-royal,  made  with  mankind  in  Adam 
before  his  fall. 

Nom.  Well,  sir,  I  do  perceive  that  Adam  and  all  mankind 
in  him  were  created  most  holy. 

Evan.  Yea,  and  most  happy,  too :  for  God  placed  him  in 
paradise  in  the  midst  of  all  delightful  pleasures  and  contents, 
wherein  he  did  enjoy  most  near  and  sweet  communion  with 
his  Creator,  in  whose  presence  is  fulness  of  joy,  and  at  whose 
right  hand  are  pleasures  evermore.  Psalm  xvi.  11.  So  that 
if  Adam  had  received  of  the  tree  of  life,  by  taking  and 
eating  it,  while  he  stood  in  the  state  of  innocency  before  his 
fall,  he  had  certainly  been  established  in  a  happy  estate  for 
ever,  and  could  not  have  been  seduced  and  supplanted  by 
Satan,  as  some  learned  men  do  think,  and  as  God's  own  words 
seem  to  imply,  Gen.  iii.  22.:}: 

*  The  punishment  of  death  upon  the  breach  of  his  commandment  touching 
the  forbidden  fruit. 

f  That  is,  an  equitable  covenant,  fair  and  reasonable. 

j  The  author  says,  that  some  learned  men  think  so,  and  that  the  words, 
Gen.  iii.  22,  seem  to  imply  so  much ;  but  all  this  amounts  not  to  a  posi- 
tive determination  of  the  point.  The  words  are  these,  "  Behold,  the  man 
is  become  as  one  of  us,  to  know  good  and  evil ;  and  now,  lest  he  put 
forth  his  hand,  and  take  also  of  the  tree  of  life,  and  eat,  and  live  for  ever," 
&c.  Whether  or  not  these  words  seem  to  imply  some  such  things,  I  leave 
to  the  judgment  of  the  reader,  whom  I  incline  not  to  entertain  with  mine 
own  or  others'  conjectures  upon  this  head  ;  but  three  things  I  take  to  be 
plain,  and  beyond  conjecture,  in  this  text,  (1.)  That  there  is  no  irony 
nor  scoff  here,  as  many  think  there  is ;  but,  on  the  contrary,  a  most  pa- 
thetic lamentation  over  fallen  man.  The  literal  version  and  sense  of  the 
former  part  of  the  text  runs  thus  :  "  Behold  the  man  that  was  one  of  us," 
(fee,  compare  for  the  version.  Lam.  iii.  1  ;  Psalm  iii.  7  ;  and  for  the  sense, 
Gen.  i.  26,  27,  "  And  God  said.  Let  us  make  man  in  our  image. — So 
God  created  man  in  his  own  image,"  &c.  The  latter  part  of  the  text  I 
would  read  thus,  "And  eat  that  he  may  live  for  ever."  Compare  for  this 
version,  Exod.  iv.  23 ;  1  Sam.  vi.  8.  It  is  evident  the  sentence  is  broken 
off  abruptly ;  the  words,  "  I  will  drive  him  out,"  being  suppressed  ;  even 
as  in  the  case  of  a  father,  with  sighs,  sobs,  and  tears,  putting  his  son  out 
of  doors.  .(2.)  That  it  was  God's  design,  to  prevent  Adam's  eating  of  the 
tree  of  life,  as  he  had  of  the  forbidden  tree,  "  lest  he  take  also  of  the  tree 


MODERN  DIVINITY.  33 

Sect.  2. — Nom.  But  it  seemeth  that  Adam  did  not  continue 
in  that  holy  and  happy  estate. 

Evan.  No,  indeed  ;  for  he  disobeyed  God's  express  command, 
in  eating  the  forbidden  fruit,  and  so  became  guilty  of  the 
breach  of  the  covenant. 

Nom.  But,  sir,  how  could  Adam,  who  had  his  understanding 
so  sound,  and  his  will  so  free  to  choose  good,  be  so  disobedient 
to  God's  express  command  ? 

Evan.  Though  he  and  his  will  were  both  good,  yet  were 
they  mutually  good ;  so  that  he  might  stand  or  fall,  at  his  own 
election  or  choice. 

Nom.  But  why  then  did  not  the  Lord  create  him  immutable? 
or,  why  did  he  not  so  over-rule  him  in  that  action,  that  he 
might  not  have  eaten  the  forbidden  fruit  ?* 

Evan.  The  reason  why  the  Lord  did  not  create  him  immu- 
table, was  because  he  would  be  obeyed  out  of  judgment  and 
free  choice,  and  not  by  fatal  necessity  and  absolute  determina- 
tion ;t  and  withal,  let  me  tell  you,  it  was  not  reasonable  to 
restrain  God  to  this  point,  to  make  man  such  an  one  as  would 
not,  nor  could  not  sin  at  all,  for  it  was  at  his  choice  to  create 
him  how  he  pleased.  But  why  he  did  not  uphold  him  with 
strength  of  steadfast  continuance ;  that  resteth  hidden  in  God's 


of  life  ;"  thereby  mercifully  taking  care  tbat  our  fallen  father,  to  whom 
the  covenant  of  grace  was  now  proclaimed,  might  not,  according  to  the 
corrupt  natural  inclination  of  fallen  mankind,  run  back  to  the  covenant 
of  works  for  life  and  salvation,  by  partaking  of  the  tree  of  life,  a  sacra- 
ment of  that  covenant,  and  so  reject  the  covenant  of  grace,  by  eating  of 
that  tree  now,  as  he  had  before  broken  the  covenant  of  works,  by  eating 
of  the  tree  of  knowledge  of  good  and  evil.  (3.)  That  at  this  time  Adam 
did  think,  that  by  eating  of  the  tree  of  life  he  might  live  for  ever.  Farther  I 
dip  not  here  in  this  matter. 

*  These  are  two  distinct  questions,  both  of  them  natively  arising  from 
a  legal  temper  of  spirit :  and  I  doubt  if  ever  the  heart  of  a  sinner  shall 
receive  a  satisfying  answer  as  to  either  of  them,  until  it  come  to  embrace 
the  gospel-way  of  salvation  ;  taking  up  its  everlasting  rest  in  Christ,  for  wis- 
dom, righteousness,  sanctification,  and  redemption. 

t  Immutability,  properly  so  called,  or  absolute  unchangeableness,  is  an 
incommunicable  attribute  of  God,  Mai.  iii.  6;  James  i.  17  ;  and  mutability, 
or  changeableness,  is  so  of  the  nature  of  a  creature,  that  it  should  cease 
to  be  a  creature,  or  a  dependent  being,  if  it  should  cease  to  be  mutable. 
But  there  is  an  immutability,  improperly  so  called,  which  is  competent  to 
the  creature,  whereby  it  is  free  from  being  actually  liable  to  change  in 
some  respect;  the  M'hich,  in  reference  to  man,  may  be  considered  two 
ways.  1.  As  putting  him  beyond  the  hazard  of  change  by  another  hand 
than  his  own.  2.  As  putting  him  beyond  the  hazard  of  change  by  him- 
self. In  the  former  sense,  man  was  indeed  made  immutable  in  point  of 
moral  goodness ;  for  he  could  only  be  made  sinful  or  evil  by  himself,   and 


34  THE   MARROW  OF 

secret  council.  Howbeit,  this  we  may  certainly  conclude,  that 
Adam's  state  was  such  as  served  to  take  away  from  him  all 
excuse  ;  for  he  received  so  much,  that  of  his  own  will  he 
wrought  his  own  destruction  ;*  because  this  act  of  his  was  a 
wilful  transgression  of  a  law,  under  the  precepts  whereof  he 
was  most  justly  created  ;  and  under  the  malediction  whereof  he 
was  as  necessarily  and  righteously  subject,  if  he  transgressed  : 
for,  as  being  God's  creature,  he  was  to  be  subject  to  his  will, 
so  by  being  God's  prisoner,  he  was  as  justly  subject  to  his 
wrath  ;  and  that  so  much  the  more,  by  how  much  the  precept 
was  most  just,  the  obedience  more  easy,  the  transgression 
more  reasonable,  and  the  punishment  more  certain. 

Sect.  3. — No7n.  And  was  Adam's  sin  and  punishment  im- 
puted unto  his  whole  offspring  ? 

Evan.  Yea,  indeed ;  for  says  the  apostle,  Rom.  v.  12, 
"  Death  passed  upon  all  men,  for  that  all  have  sinned ;"  or,  "  in 
whom  all  have  sinned,"  that  is,"  in  Adam.  The  very  truth  is, 
Adam  by  his  fall  threw  down  our  whole  naturef  headlong 
into  the  same  destruction,  and  drowned  his  whole  offspring  in 
the  same  gulf  of  misery,:}:  and  the  reason  is,  because,  by  God's 
appointment,  he  was  not  to  stand  or  fall  as  a  single  person  only, 
but  as  a  common  public  person,  representing  all  mankind  to 
come  of  him  :§  therefore,  as  all  that  happiness,  all  those  gifts, 
and  endowments,  which  were  bestowed  upon  him,  were  not 
bestowed  upon  him  alone,  but  also  upon  the  whole  nature  of 
man,  and  as  that  covenant  which  was  made  with  him,  was 
made  with  the  whole  of  mankind  ;  even  so  he  by  breaking 

not  by  any  other.  If  he  had  been  made  immutable  in  the  latter  sense, 
that  immutability  behoved  either  to  have  been  woven  into  his  very  nature, 
or  else  to  have  arisen  from  confirming  grace.  Now  God  did  not  create 
man  thus  immutable  in  his  nature ;  which  is  it  that  the  first  question 
aims  at ;  and  that  for  this  very  good  reason,  viz  :  that,  at  that  rate,  man 
would  have  obeyed  by  fatal  necessity  and  absolute  determination,  as  one 
not  having  so  much  as  a  remote  power  in  his  nature  to  change  himself. 
And  neither  glorified  saints,  nor  angels,  are  thus  immutable ;  their  im- 
mutability in  goodness  entirely  depending  on  confirming  grace.  As  for 
immutability  by  confirming  grace,  which  is  it  that  the  second  question 
aims  at,  it  is  conferred  on  glorified  saints  and  angels ;  but  why  it  was  not 
afiforded  to  Adam  at  his  creation,  our  author  wisely  declines  to  give  any 
reason.  "  The  reason,  says  he,  why  the  Lord  did  not  create  him  immu- 
table was,  because,"  &c.  ;  but  why  he  did  not  uphold  him  with  strength  of 
steadfast  continuance,  that  resteth  hidden  in  God's  secret  counsel. 

*  That  is,  he  received  so  much  strength,  that  it  was  not  of  weakness,  but 
wilfulness,  that  he  destroyed  himself. 

f  That  is,  all  mankind.  %  "With  himself. 

I  By  virtue  of  the  blessing  of  friiitfulnesa  given  before  the  fall. 


MODEKN   DIVINITY.  85 

covenant  lost  all,  as  well  for  us  as  for  himself.  As  he  re- 
ceived all  for  himself  and  us,  so  he  lost  all  both  for  himself 
and  us. 

Nom.  Then,  sir,  it  seemeth  by  Adam's  breach  of  covenant, 
all  mankind  were  brought  into  a  miserable  condition? 

Evan.  All  mankind  by  the  fall  of  Adam  received  a  twofold 
damage:  First,  A  deprivation  of  all  original  goodness. 
Secondly,  An  habitual  natural  proneness  to  all  kind  of  wicked- 
ness. For  the  image  of  God,  after  which  they  were  created, 
was  forthwith  blotted  out ;  and  in  place  of  wisdom,  righteous- 
ness, and  true  holiness,  came  blindness,  uncleanness,  falsehood, 
and  injustice.  The  very  truth  is,  our  whole  nature  *  was 
thereby  corrupted,  defiled,  deformed,  depraved,  infected,  made 
infirm,  frail,  malignant,  full  of  venom,  contrary  to  God ;  yea, 
enemies  and  rebels  unto  him.  So  that,  says  Luther,  this  is 
the  title  we  have  received  from  Adam :  in  this  one  thing  we 
may  glory,  and  in  nothing  else  at  all ;  namely,  that  every  in- 
fant that  is  born  into  this  world,  is  wholly  in  the  power  of  sin, 
death,  Satan,  hell,  and  everlasting  damnation.  Nay,  says  Mus- 
culus,  "  The  whirlpool  of  man's  sin  in  paradise  is  bottomless 
and  unsearchable." 

No7n.  But,  sir,  raethinks  it  is  a  strange  thing  that  so  small 
an  offence,  as  eating  of  the  forbidden  fruit  seems  to  be, 
should  plunge  the  whole  of  mankind  into  such  a  gulf  of 
misery. 

Evan.  Though  at  first  glance  it  seems  to  be  a  small  offence, 
yet,  if  we  look  more  wistfullyf  upon  the  matter  it  will  appear 
to  be  an  exceeding  great  offence ;  for  thereby  intolerable  in- 
jury was  done  unto  God  ;  a,s,  first,  His  dominion  and  authority 
in  his  holy  command  was  violated.  Secondly,  His  justice, 
truth,  and  power,  in  his  most  righteous  threatenings,  were 
despised.  Thirdly,  His  most  pure  and  perfect  image,  wherein 
man  was  created  in  righteousness  and  true  holiness,  was 
utterly  defaced.  Fourthly,  His  glory,  which,  by  an  active 
service,  the  creature  should  have  brought  to  him,  was  lost  and 
despoiled.  Nay,  how  could  there  be  a  greater  sin  committed 
than  that,  when  Adam,  at  that  one  clap,  broke  all  the  ten 
commandments  ? 

Nom.  Did  he  break  all  the  ten  commandments,  say  you  ? 
Sir,  I  beseech  you  show  rae  wherein. 

Evan.  1,  He  chose  himself  another  God  when  he  followed 
the  devil. 


*  That  is,  all  mankind.  ^ifr'     ^  '^^^^^  is,  earnestly, 


36  THE   MARROW   OF 

2.  He  idolized  and  deified  his  own  belly  ;*  as  the  apostle's 
phrase  is,  "  He  made  his  belly  his  God." 

3.  He  took  the  name  of  God  in  vain,  when  he  believed  him 
not. 

4.  He  kept  not  the  rest  and  estate  wherein  God  had  set  him. 

5.  He  dishonoured  his  Father  who  was  in  heaven  ;  and 
therefore  his  days  were  not  prolonged  in  that  land  which  the 
Lord  his  God  had  given  him. 

6.  He  massacred  himself  and  all  his  posterity. 

7.  From  Eve  he  was  a  virgin,  but  in  eyes  and  mind  he  com- 
mitted spiritual  fornication. 

8.  He  stole,  like  Achan,  that  which  God  had  set  aside  not 
to  be  meddled  with  ;  and  this  his  stealth  is  that  which  troubles 
all  Israel, — the  whole  world. 

9.  He  bare  witness  against  God,  when  he  believed  the  wit- 
ness of  the  devil  before  him. 

10.  He  coveted  an  evil  covetousness,  like  Amnon,  which 
cost  him  his  life,t  and  all  his  progeny.  Now,  whosoever  con- 
siders what  a  nest  of  evils  here  were  committed  at  one  blow, 
must  needs,  with  Musculus,  see  our  case  to  be  such,  that  we 
are  compelled  every  way  to  commend  the  justice  of  God,:}: 
and  to  condemn  the  sin  of  our  first  parents,  saying,  concerning 
all  mankind,  as  the  prophet  Hosea  does  concerning  Israel, 
"  0  Israel,  thou  hast  destroyed  thyself,"  Hos.  iii.  9. 

Sect.  4,  — Nom.  But,  sir,  had  it  not  been  possible  for  Adam 
both  to  have  helped  himself  and  his  posterity  out  of  his  mis- 
ery, by  renewing  the  same  covenant  with  God,  and  keeping  it 
so  afterwards  ? 

Evan.  No,  by  no  means;  for  the  covenant  of  works  was  a 
covenant  no  way  capable  of  renovation.§  When  he  had  once 
broken  it,  he  was  gone  for  ever ;  because  it  was  a  covenant 


*  That  is,  as  the  apostle's,  &c.  f  2  Sam.  xiii. 

X  That  is,  to  justify  God. 

i  The  covenant  of  works  could  by  no  means  be  renewed  by  fallen  Adam, 
so  as  thereby  to  help  himself  and  his  posterity  out  of  his  misery,  the  which 
is  the  only  thing  in  question  here  ;  otherwise,  indeed,  it  might  have  been 
renewed,  which  is  evident  by  this  sad  token,  that  many  do  actually  renew  it 
in  their  covenanting  with  God,  being  prompted  thereto  by  their  ignorance  of 
the  high  demands  of  the  law,  their  own  utter  inability,  and  the  way  of  sal- 
vation by  Jesus  Christ.  And  from  the  same  principle  our  legalist  here 
makes  no  question  but  Adam  might  have  renewed  it,  and  kept  it  too,  for  the 
after-time ;  only,  he  questions  whether  or  not  Adam  might  thereby  have 
helped  himself  and  his  posterity  too,  out  of  the  misery  they  were  brought  into 
by  his  sin. 


MODERN   DIVINITY.  87 

between  two  friends,  but  now  fallen  man  was  become  an  ene- 
my. And  besides  it  was  an  impossible  thing  for  Adam  to  have 
performed  the  conditions  which  now  the  justice  of  God  did 
necessarily  require  at  his  hands ;  for  he  was  now  become  lia- 
ble for  the  payment  of  a  double  debt,  viz :  the  debt  of  satis- 
faction for  his  sin  committed  in  time  past,  and  the  debt  of 
perfect  and  perpetual  obedience  for  the  time  to  come  ;  and  he 
was  utterly  unable  to  pay  either  of  them. 

Noun.  Why  was  he  unable  to  pay  the  debt  of  satisfaction  for 
his  sin  committed  in  time  past  ? 

Evan.  Because  his  sin  in  eating  the  forbidden  fruit  (for 
that  is  the  sin  I  mean)*  was  committed  against  an  infinite  and 
eternal  God,  and  therefore  merited  an  infinite  and  eternal 
satisfaction  ;  which  was  to  be  either  some  temporal  punish- 
ment, equivalent  to  eternal  damnation,  or  eternal  damnation 
itself.  Now  Adam  was  a  finite  creature,  therefore,  between 
finite  and  infinite  there  could  be  no  proportion ;  so  that  it  was 
impossible  for  Adam  to  have  made  satisfaction  by  any  tem- 
poral punishment ;  and  if  he  had  undertaken  to  have  satisfied 
by  an  eternal  punishment,  he  should  always  have  been  satis- 
fying, and  never  have  satisfied,  as  is  the  case  of  the  damned  in 
hell. 

Nom.  And  why  was  he  unable  to  pay  the  debt  of  perfect 
and  perpetual  obedience  for  the  time  to  come  ? 

Evan.  Because  his  former  power  to  obey  was  by  his  fall 
utterly  impaired ;  for  thereby  his  understanding  was  both  en- 
feebled and  drowned  in  darkness ;  and  his  will  was  made  per- 
verse, and  utterly  deprived  of  all  power  to  will  well  ;  and  his 
affections  were  quite  set  out  of  order  ;  and  all  things  belonging 
to  the  blessed  life  of  the  soul  were  extinguished,  both  in  him 
and  us ;  so  that  he  was  become  impotent,  yea,  dead,  and 
therefore  not  able  to  stand  in  the  lowest  terms  to  perform  the 
meanest  condition.  The  very  truth  is,  our  father  Adam  fall- 
ing from  God,  did,  by  his  fall,  so  dash  him  and  us  all  in  pieces, 
that  there  was  no  whole  part  left,  either  in  him  or  us,  fit  to 
ground  such  a  covenant  upon.  And  this  the  apostle  wit- 
nesseth,  both  when  he  says,  "  We  are  of  no  strength  ;"  and, 
"  The  law  was  made  weak,  because  of  the  flesh,"  Eom.  v.  6, 
and  viii.  3. 

Nom.  But,  sir,  might  not  the  Lord  have  pardoned  Adam's 
sin  without  satisfaction  ? 


That  being  the  sin  in  which  all  mankind  fell  with  him,  Rom.  v.  15. 
4 


33  THE   MARROW  OP 

Evan.  O  no !  for  justice  is  essential  in  God,  and  it  is  a 
righteous  thing  with  God,  that  every  transgression  receive  a 
just  recompense:*  and  if  recompense  be  just,  it  is  unjust  to 
pardon  sin  without  satisfaction.  And  though  the  Lord  had 
pardoned  and  forgiven  his  former  transgression,  and  so  set  him 
in  his  former  condition  of  amity  and  friendship,  yet  having  no 
power  to  keep  the  law  perfectly,  he  could  not  have  continued 
therein  .f 

Nom.  And  is  it  also  impossible  for  any  of  his  posterity  to 
keep  the  law  perfectly  ? 

Evan.  Yea,  indeed,  it  is  impossible  for  any  mere  man  in  the 
time  of  this  life  to  keep  it  perfectly ;  yea,  though  he  be  a  re- 
generate man ;  for  the  law  requireth  of  man  that  he  "  love  the 
Lord  with  all  his  heart,  soul,  and  might ;"  and  there  is  not  the 
holiest  man  that  lives,  but  he  is  flesh  as  well  as  spirit  in  all 
parts  and  faculties  of  his  soul,  and  therefore  cannot  love  the 
Lord  perfectly.  Yea,  and  the  law  forbiddeth  all  habitual  con- 
cupiscence, not  only  saying,  "Thou  shalt  not  consent  to  lust," 
but,  "  Thou  shalt  not  lust :"  it  doth  not  only  command  the  bind- 
ing of  lust,  but  forbids  also  the  being  of  lust :  and  who  in  this 
case  can  say,  "  My  heart  is  clean  ?" 

Ant.  Then,  Nomista,  take  notice,  I  pray,  that  as  it  was  al- 
together impossible  for  Adam  to  return  into  that  holy  and 
happy  estate  wherein  he  was  created,  by  the  same  way  he  went 
from  it,:j:  so  is  it  for  any  of  his  posterity ;  and  therefore,  I  re- 
member one  says  very  wittingly,  "  The  law  was  Adam's  lease 
when  God  made  him  tenant  of  Eden  ;  the  conditions  of  which 
bond  when  he  kept  not,  he  forfeited  himself  and  all  for  us." 
God  read  a  lecture  of  the  law  to  him  before  he  fell,  to  be  a 
hedge  to  him  to  keep  him  in  paradise ;  but  when  Adam  would 
not  keep  within   compass,   this  law   is   now  become  as  the 


*  2  Thess.  i.  6,  "  Seeing  it  is  a  righteous  thing  with  God,  to  recom- 
pense tribulation  to  them  that  trouble  you." — Heb,  ii.  2,  "  Every  trans- 
gression and  disobedience  received  a  just  recompense." 

f  But  would  have  sinned  again,  and  so  fallen  under  the  curse  anew. 

X  Walking  back  by  the  way  of  the  covenant  of  works,  which  he  left  by 
his  sinning. 

Object.  "  Do  we  then  make  void  the  law,"  (Rom.  iii.  31,)  leaving  an 
imputation  of  dishonour  upon  it,  as  a  disregarded  path,  by  pretending  to 
return  another  way  ?  Ans.  Sinners  being  united  to  Christ  by  faith,  re- 
turn, being  carried  back  the  same  way  they  came  ;  only  their  own  feet 
never  touch  the  ground  ;  but  the  glorious  Mediator,  sustaining  the  per- 
sons of  them  all,  walked  every  bit  of  the  road  exactly.  Gal.  iv.  4,  5.  Thus, 
in  Christ,  the  way  of  free  grace,  and  of  the  law,  sweetly  meet  together  j 
and  through  faith  we  establish  the  law. 


MODERN   DIVINITY. 


m 


flaming  sword  at  Eden's  gate,  to  keep  him  and  his  posterity 
out. 

Sect.  5. — Nom.  But,  sir,  you  know,  that  when  a  covenant 
is  broken,  the  parties  that  were  bound  are  freed  and  released 
from  their  engagements  ;  and  therefore,  methinks,  both  Adam 
and  his  posterity  should  have  been  released  from  the  covenant 
of  works  when  it  was  broken,  especially  considering  they 
have  no  strength  to  perform  the  condition  of  it. 

Evan.  Indeed  it  is  true,  in  every  covenant,  if  either  party 
fail  in  his  duty,  and  perform  not  his  condition,  the  other  party 
is  thereby  freed  from  his  part,  but  the  party  failing  is  not  freed 
till  the  other  release  him  ;  and,  therefore,  though  the  Lord  be 
freed  from  performing  his  condition,  that  is,  from  giving  to  man 
eternal  life,  yet  so  is  not  man  from  his  part ;  no,  though  strength 
to  obey  be  lost,  yet  man  having  lost  it  by  his  own  default,  the 
obligation  to  obedience  remains  still ;  so  that  Adam  and  his 
oflfepring  are  no  more  discharged  of  their  duties,  because  they 
have  no  strength  to  do  them,  than  a  debtor  is  quitted  of  his 
bond,  because  he  wants  money  to  pay  it.  And  thus,  Nomista, 
I  have,  according  to  your  desire,  endeavoured  to  help  you  to 
the  true  knowledge  of  the  law  of  works. 


CHAPTER  II. 

OF  THE   LAW   OF   FAITH,   OR   COVENANT   OF   GRACE. 

Sect.  1.  Of  the  eternal  Purpose  of  Grace.— 2.  Of  the  Promise.— 3.  Of  the  Per- 
formance of  the  Promise. 

Ant  I  BESEECH  you,  sir,  proceed  to  help  us  to  the  true 
knowledge  of  the  law  of  faith. 

Evan.  The  law  of  faith  is  as  much  as  to  say  the  covenant 
of  grace,  or  the  gospel,  which  signifies  good,  merry,  glad,  and 
joyful  tidings;  that  is  to  say,  that  God,  to  whose  eternal 
knowledge  all  things  are  present,  and  nothing  past  or  to  come, 
foreseeing  man's  fall,  before  all  time   purposed,*  and  in  time 


*  2  Tim.  i.  9,  "  Who  hath  saved  us  according  to  his  own  purpose  and  grace, 
•which  was  given  us  in  Christ  Jesus  before  the  world  began." — Eph.  iii.  11, 
"  According  to  the  eternal  purpose,  which  he  purposed  in  Christ  Jesus  our 
Lord." 


40  THE   MARROW   OF 

promised,*  and  in  the  fulness  of  time  performed, f  the  sending 
of  his  Son  Jesus  Christ  into  the  world,  to  help  and  deliver 
fallen  mankind.:}: 

SECTION  I. 

OF    THE   ETERNAL   PURPOSE   OF   GRACE. 

Ant.  I  beseech  yon,  sir,  let  us  hear  more  of  these  things  ; 
and  first  of  all,  show  how  we  are  to  conceive  of  God's  eternal 
purpose  in  sending  of  Jesus  Christ. 

Evan.  Why,  here  the  learned  frame  a  kind  of  conflict  in 
God's  holy  attributes  ;  and  by  a  liberty,  which  the  Holy  Ghost, 
from  the  language  of  holy  Scripture,  alloweth  them,  they  speak 
of  God  after  the  manner  of  men,  as  if  he  were  reduced  to 
some  straits  and  difficulties,  by  the  cross  demands  of  his  seve- 
ral attributes.!  For  Truth  and  Justice  stood  up  and  said, 
that  man  had  sinned,  and  therefore  man  must  die ;  and  so 
called  for  the  condemnation  of  a  sinful,  and  therefore  worthily 
a  cursed  creature ;  or  else  they  must  be  violated :  for  thou 
saidst,  (said  they  to  God,)  "  In  that  day  that  thou  eatest  of  the 
tree  of  knowledge  of  good  and  evil,  thou  shalt  die  the  death." 
Mercy^  on  the  other  side,  pleaded  for  favour,  and  appeals  to 

*  Kom.  i.  1,2,  "  The  gospel  of  God,  which  he  had  promised  afore  by  his 
prophets  iu  the  holy  Scriptures." 

f  Gal.  iv.  4,  5,  "  But  when  the  fulness  of  the  time  was  come,  God  sent  forth 
his  Son,  made  of  a  woman,  made  under  the  law,  to  redeem  them  that  were 
under  the  law." 

X  These  are  the  good  tidings,  this  is  the  law  of  faith,  i.  e.  the  law  to 
be  believed  for  salvation,  which  the  apostle  plainly  teacheth.  Rom.  i.  16, 
"  The  gospel  is  the  power  of  God  unto  salvation  to  every  one  that  be- 
lieveth ;"  and,  verse  17,  "  For  therein  is  the  righteousness  of  God  revealed 
from  faith  to  faith."  In  this  last  text,  clouded  with  a  great  variety  of 
interpretations,  I  think  there  is  a  transposition  of  words  to  be  admitted, 
and  would  read  the  whole  verse  thus :  "  For  therein  is  revealed  the 
righteousness  of  God  by  faith  unto  faith  ;  as  it  is  written,  But  the  just  by 
faith  shall  live."  The  key  to  this  construction  and  reading  of  the  words 
in  the  former  part  of  the  verse,  is,  the  testimony  adduced  by  the  apostle 
in  the  latter  part  of  it,  from  Hab.  ii.  4,  where  the  original  text  appears  to 
me  to  determine  the  version  of  that  testimony  as  here  offered.  The  sense 
is,  the  righteousness  which  is  by  faith,  namely,  the  righteousness  of 
Christ,  the  only  righteousness  in  which  a  sinner  can  stand  before  God,  is  iu  the 
gospel  revealed  unto  faith,  i.  e.  to  be  believed.  See  a  like  phrase,  1  Tim.  iv. 
3,  translated  after  this  manner. 

^  "  How  shall  I  give  thee  up,  Ephraim  ?  How  shall  I  deliver  thee, 
Israel  ?  How  shall  I  make  thee  as  Admah  ?  How  shall  I  set  thee  as  Ze- 
boim  ?  Mine  heart  is  turned  within  me,  my  repentings  are  kindled  together." 
Hosea  xi.  8. 


MODERN  DIVINITY.  41 

the  great  court  in  heaven  :  and  there  it  pleads,  saying,  "Wisdom, 
and  power,  and  goodness,  have  been  all  manifest  in  the  crea- 
tion ;  and  anger  and  justice  have  been  magnified  in  man's 
misery  that  he  is  now  plunged  into  by  his  fall :  but  I  have  not 
yet  been  manifested  *  O  let  favour  and  compassion  be  shown 
towards  man,  wofully  seduced  and  overthrown  by  Satan  !  Oh ! 
said  theyt  unto  God,  it  is  a  royal  thing  to  relieve  the  dis- 
tressed ;  and  the  greater  any  one  is,  the  more  placable  and 
gentle  he  ought  to  be.  But  Justice  replied.  If  I  be  offended, 
I  must  be  satisfied  and  have  my  right ;  and  therefore  I  require, 
that  man,  who  hath  lost  himself  by  his  disobedience,  should, 
for  remedy,  set  obedience  against  it,  and  so  satisfy  the  judg- 
ment of  God.  Therefore  the  wisdom  of  God  became  an  um- 
pire, and  devised  a  way  to  reconcile  them;  concluding,  that 
before  there  could  be  reconciliation  made,  there  must  be  two 
things  effected;  (1.)  A  satisfaction  of  God's  justice.  (2.)  A 
reparation  of  man's  nature  :  which  two  things  must  needs  be 
effected  by  such  a  middle  and  common  person  that  had  both 
zeal  towards  God,  that  he  might  be  satisfied  ;  and  compassion 
towards  man,  that  he  might  be  repaired :  such  a  person,  as, 
having  man's  guilt  and  punishment  translated  on  him,  might 
satisfy  the  justice  of  God,  and  as  having  a  fulness  of  God's 
Spirit  and  holiness  in  him,  might  sanctify  and  repair  the  nature 
of  man.:}:  And  this  could  be  none  other  but  Jesus  Christ, 
one  of  the  Three  Persons  of  the  blessed  Trinity ;  therefore 


*  Mercy  requires  an  object  in  misery. 

f  Favour  and  compassion. 

%  As  man  lay  in  ruins,  by  the  fall  guilty  and  unclean,  there  stood  in  the 
way  of  his  salvation,  by  mercy  designed,  1.  The  justice  of  God,  which 
could  not  admit  the  guilty  creature ;  and,  2.  The  holiness  of  God,  which 
could  not  admit  the  unclean  and  unholy  creature  to  communion  with  him. 
Therefore,  in  the  contrivance  of  his  salvation,  it  was  necessary  that  provi- 
sion should  be  made  for  the  satisfaction  of  God's  justice,  by  payment  of 
the  double  debt  mentioned  above ;  namely,  the  debt  of  punishment  and  the 
the  debt  of  perfect  obedience.  It  was  also  necessary  that  provision  should 
be  made  for  the  sanctification  of  the  sinner,  the  repairing  of  the  lost  image 
of  God  in  him.  And  man  being  as  unable  to  sanctify  himself,  as  to  satisfy 
justice,  (a  truth  which  proud  nature  cannot  digest,)  the  Saviour  behoved, 
not  only  to  obey  and  suffer  in  his  stead,  but  also  to  have  a  fulness  of  the 
Spirit  of  holiness  in  him  to  communicate  to  the  sinner,  that  his  nature 
might  be  repaired  through  sanctification  of  the  Spirit.  'J'hus  was  the 
groundwork  of  man's  salvation  laid  in  the  eternal  counsel ;  the  sanctification 
of  the  sinner,  according  to  our  author,  being  as  necessary  to  his  salvation 
as  the  satisfaction  of  justice  ;  for  indeed  the  necessity  of  the  former,  as  well  as 
of  the  latter,  ariseth  from  the  nature  of  God,  and  therefore  is  an  absolute  ne- 
eessity. 
4* 


4Si  THE   MARROW   OP 

he,  by  tis  Father's  ordination,  his  own  voluntary  offering,  and 
the  Holy  Spirit's  sanctification,  was  fitted  for  the  business. 
Whereupon  there  was  a  special  covenant,  or  mutual  agree- 
ment made  between  God  and  Christ,  as  is  expressed,  Isa, 
liii.  10,  that  if  Christ  would  make  himself  a  sacrifice  for  sin, 
then  he  should  "  see  his  seed,  he  should  prolong  his  days, 
and  the  pleasure  of  the  Lord  should  prosper  by  him,"  So 
in  Psalm  Ixxxix.  19,  the  mercies  of  this  covenant  between 
God  and  Christ,  under  the  type  of  God's  covenant  with 
David,  are  set  forth :  "  Thou  spakest  in  vision  to  thy  holy 
One,  and  saidst,  I  have  laid  help  upon  One  that  is  mighty  :" 
or,  as  the  Chaldee  expounds  it,  "  One  mighty  in  the  law." 
As  if  God  had  said  concerning  his  elect,  I  know  that  these 
will  break,  and  never  be  able  to  satisfy  me ;  but  thou  art  a 
mighty  and  substantial  person,  able  to  pay  me,  therefore  I 
will  look  for  my  debt  of  thee.*  As  Pareus  well  observes, 
God  did,  as  it  were,  say  to  Christ,  What  they  owe  me  I  re- 
quire all  at  thy  hands.  Then  said  Christ,  "  Lo,  I  come  to 
do  thy  will !  in  the  volume  of  the  book  it  is  written  of  me, 
I  delight  to  do  thy  will,  O  my  God  I  yea,  thy  law  is  in  my 
heart,"  Psalm  xl.  7,  8.  Thus  Christ  assented,  and  from  ever- 
lasting struck  hands  with  God,  to  put  upon  him  man's  person, 
and  to  take  upon  him  his  name,  and  to  enter  in  his  stead  in 
obeying  his  Father,  and  to  do  all  for  man  that  he  should  re- 
quire, and  to  yield  in  man's  flesh  the  price  of  the  satisfaction 
of  the  just  judgment  of  God,  and,  in  the  same  flesh,  to  suffer 
the  punishment  that  man  had  deserved;  and  this  he  under- 
took under  the  penalty  that  lay  upon  man  to  have  undergone.f 
And  thus  was  justice  satisfied,  and  mercy  by  the  Lord  Jesus 
Christ ;  and  so  God  took  Christ's  single  bond  ;  whence  Christ 
is  not  only  called  the  "surety  of' the  covenant  for  us,"  Heb. 
vii.  22,  but  the  covenant  itself,  Isa.  xlix.  8.     And  God  laid  all 

*  That  is,  the  debt  which  the  elect  owe  to  me.  Thus  was  the  covenant  made 
betwixt  the  Father  and  the  Son  for  the  elect,  that  he  should  obey  for  them, 
and  die  for  them. 

t  The  Son  of  God  consented  to  put  himself  in  man's  stead,  in  obeying  his 
Father,  and  so  to  do  all  for  man  that  his  Father  should  require,  that  satisfac- 
tion should  be  made:  farther,  he  consented,  in  man's  nature,  to  satisfy  and 
suffer  the  deserved  punishment,  that  the  same  nature  that  sinned  might  satisfy  ; 
and  yet  farther,  he  undertook  to  bear  the  very  same  penalty  that  lay  upon 
man,  by  virtue  of  the  covenant  of  works,  to  have  undergone  ;  so  making  him- 
self a  proper  surety  for  them,  who,  as  the  author  observes,  must  pay  the  sum 
of  money  that  the  debtor  ovveth.  This  I  take  to  be  the  author's  meaning  ; 
but  the  expression  of  "  Christ's  undertaking  under  the  penalty,"  &c.,  is  harsh 
and  unguarded. 


MODERN   DIVINITY.  4S 

«pon  him,  that  he  might  be  sure  of  satisfaction ;  protesting 
that  he  would  not  deal  with  us,  nor  so  much  as  expect  any 
payment  from  us ;  such  was  his  grace.  And  thus  did  our 
Lord  Jesus  Christ  enter  into  the  same  covenant  of  works  that 
Adam  did  to  deliver  believers  from  it  :*  he  was  contented  to 
be  under  all  that  commanding,  revenging  authority,  which  that 
covenant  had  over  them,  to  free  them  from  the  penalty  of  it ; 
and  in  that  respect,  Adam  is  said  to  be  a  type  of  Christ,  as 
you  have  it,  Rom.  v.  14,  "  who  was  the  type  of  him  that  was 
to  come."  To  which  purpose,  the  titles  which  the  apostle 
gives  these  two,  Christ  and  Adam,  are  exceeding  observable  : 
he  calls  Adam  the  "  first  man,"  and  Christ  our  Lord  the 
"  second  man,"  1  Cor.  xv.  47 ;  speaking  of  them  as  if  there 
never  had  been  any  more  men  in  the  world  besides  these  two ; 
thereby  making  them  head  and  root  of  all  mankind,  they  having, 
as  it  were,  the  rest  of  the  sons  of  men  included  in  them.  The 
first  man  is  called  the  "earthy  man  ;"  the  second  man,  Christ, 
is  called  the  "  Lord  from  heaven,"  1  Cor.  xv.  47.  The  earthy 
man  had  all  the  sons  of  men  born  into  the  world  included  in ' 
him,  and  is  so  called,  in  conformity  unto  them,  the  "first 
man  :"f  the  second  Man,  Christ,  is  called  the  "  Lord  from 
heaven,"  who  had  all  the  elect  included  in  him,  who  are  said 
to  be  the  "  first  born,"  and  to  have  their  "  names  written  in 
heaven,"  Heb.  xii.  23,  and  therefore  are  appositely  called 
"  heavenly  men ;"  so  that  these  two,  in  God's  account,  stood 


*  Our  Lord  Jesus  Christ  became  surety  for  the  elect  in  the  second  cove- 
nant, Heb.  viii.  22  ;  and  in  virtue  of  that  suretyship,  whereby  he  put  him- 
self in  the  room  of  the  principal  debtors,  he  came  under  the  same  cove- 
nant of  works  that  Adam  did  ;  in  so  far  as  the  fulfilling  of  that  covenant 
in  their  stead  was  the  very  condition  required  of  him,  as  the  second  Adam 
in  the  second  covenant.  Gal.  iv.  4,  5,  "  God  sent  forth  his  Son  ;  made 
under  the  law,  to  redeem  them  that  were  under  the  law."  Thus  Christ 
put  his  neck  under  the  yoke  of  the  law  as  a  covenant  of  works,  to  redeem 
them  who  were  under  it  as  such.  Hence  he  is  said  to  be  the  "  end  of  the 
law  for  righteousness  to  every  one  that  believeth,"  Rom.  x.  4 :  namely, 
the  end  for  consummation,  or  perfect  fulfilling  of  it  by  his  obedience  and 
death,  which  pre-supposeth  his  coming  under  it.  And  thus  the  law  as  a 
covenant  of  works  was  magnified  and  made  honourable ;  and  it  clearly 
appears  how  "  by  faith  we  establish  the  law,"  Rom.  iii.  31.  How  then  is 
the  second  covenant  a  covenant  of  grace  ?  In  respect  of  Christ,  it  waa 
most  properly  and  strictly  a  covenant  of  works,  in  that  he  made  a  proper, 
real,  and  full  satisfation  in  behalf  of  the  elect  ;  but  in  respect  of  them, 
it  is  purely  a  covenant  of  richest  grace,  in  as  much  as  God  accepted  the 
satisfaction  from  a  surety,  which  he  might  have  demanded  of  them  ;  pro- 
vided the  surety  himself,  and  gives  all  to  them  freely  for  his  sake. 

t  And  so,  in  relation  to  them,  is  called  the  "  first  man," 


44  THE  MARROW  OF 

for  all  the  rest.*  And  thus  you  see,  that  the  Lord,  willing  to 
show  mercy  to  the  fallen  creature,  and  withal  to  maintain  the 
authority  of  his  law,  took  such  a  course  as  might  best  mani- 
fest his  clemency  and  severity.  Christ  entered  into  covenant, 
and  became  surety  for  man,  and  so  became  liable  to  man's 
engagements :  for  he  that  answers  as  a  surety  must  pay  the 
same  sum  of  money  that  the  debtor  oweth. 

And  thus  have  I  endeavoured  to  show  you,  how  we  are  to 
conceive  of  God's  eternal  purpose  in  sending  of  Jesus  Christ  to 
help  and  deliver  fallen  mankind. 

SECT,  n.— Of  the  Promise. 

Sect.  1.  The  Promise  made  to  Adam. — 2.  The  Promise  renewed  to  Abra- 
ham.— 3.  The  Law,  as  the  Covenant  of  Works,  added  to  the  Promise.— 
4.  The  Promise  and  Covenant  with  Abraham  renewed  with  the  lsraelite.s. 
— 5.  The  Covenant  of  Grace,  under  the  Mosaic  Dispensation. — 6.  The 
natural  bias  towards  the  Covenant  of  Works. — 7.  The  Antinomian 
Faith  rejected. — 8.  The  evil  of  Legalism. 

Sect.  1. — Ant.  I  beseech  you,  sir,  proceed  also  to  the  se- 
cond thing ;  and  first  tell  us,  when  the  Lord  began  to  make  a 
promise  to  help  and  deliver  fallen  mankind. 

Evan.  Even  the  same  day  that  he  sinned,f  which,  as  I 
suppose,  was  the  very  same  day  he  was  created.:}:    For  Adam, 

*  Thus  Adam  represented  all  mankind  in  the  first  covenant,  and  Christ 
represented  all  the  elect  in  the  second  covenant. — See  the  first  note  on 
the  Preface. 

f  This,  our  author  does  here  positively  assert,  and  afterwards  confirm. 
And  there  is  plain  evidence  for  it  from  the  holy  Scriptures,  which  deter- 
mines the  time  of  our  Lord's  calling  our  guilty  first  parents  before  him, 
at  the  which  time  he  gave  them  the  promise.  Gen.  iii.  8,  "  And  they 
heard  the  voice  of  the  Lord  God  walking  in  the  garden  in  the  cool  of  the 
day ;"  {Heh,  "  At  the  wind  of  that  day,"  as  Junius  and  Tremellius,  Pis- 
cator  and  Picherellus,  read  it ;)  the  which,  as  soon  as  it  began  to  blow, 
might  convince  them  that  their  aprons  of  fig-leaves  were  not  fit  covers  for 
their  nakedness. 

X  Our  author  is  far  from  being  singular  in  this  opinion.  The  learned 
Gataker,  (apud  Pol.  Synop.  Crit.  in  Gen.  iii.  23,)  owns  it  to  be  the  com- 
mon opinion,  though  he  himself  is  of  another  mind,  "  That  man  fell,  and 
was  cast  out  of  paradise,  the  same  day  in  which  he  was  created."  And 
he  tells  us,  (Ibid,  in  Psalm  xlix.  13,)  that  "  Broughton  does  most  confi- 
dently assert  Adam  not  to  have  stood  in  his  integrity  so  much  as  one  day  ; 
and  that  he  saith,  out  of  Maimonides,  This  is  held  by  all  the  Jews,  as  also 
by  the  Greek  fathers."  That  this  opinion  is  less  received  than  formerly, 
is,  if  I  mistake  not,  not  a  little  owing  to  the  cavils  of  the  Deists  ;  who,  to 
weaken  the  credit  of  the  inspired  history,  allege  it  to  be  incredible  that 
the  events  recorded,  Gen.  i.  24 — 26,  and  ii.  7,  18,  to  the  end  of  the  third 
chapter,   could   all   be  crowded   into   one  day.     (See  Nichol'a    Conference 


MODERN  nVlNITY.  45 

by  his  sin,  being  become  the  child  of  wrath,  and  both  in  body 
and  in  soul  subject  to  the  curse,  and  seeing  nothing  due  to  him 
but  the  wrath  and  vengeance  of  God,  was  "  afraid,  and 
sought  to  hide  himself  from  the  presence  of  God,"  Gen.  iii.  10, 
whereupon  the  Lord  promised  Christ  unto  him,  saying  to  the 
serpent,  "  I  will  put  enmity  between  thee  and  the  woman,  and 
between  thy  seed  and  her  seed ;"  he  (that  is  to  say,  the  seed 
of  the  woman,  for  so  is  the  Hebrew  text)  "  shall  break  thy 
head,  and  thou  shalt  bruise  his  heel."  This  promise  of  Christ, 
the  woman's  seed,  (ver.  15,)  was  the  gospel ;  and  the  only  com- 
fort of  Adam,  Abel,  Enoch,  Noah,  and  the  rest  of  the  godly 
fathers,  until  the  time  of  Abraham.* 

•with  a  Theist.)  The  reasons  to  support  it,  taken  from  the  learned  Sharp, 
one  of  the  six  ministers  banished  in  the  year  1606.  (Curs.  Theol.  Loc. 
de  Peccato.)  1.  "  Because  of  the  devil's  envy,  who,  it  is  likely,  could  not 
long  endure  to  see  a  man  in  a  happy  state.  2.  If  man  had  stood  more 
days,  the  blessing  of  marriage  would  have  taken  place,  Adam  would  have 
known  his  wife,  and  begot  a  child  without  original  sin.  3.  The  Sabbath 
was  not  so  much  appointed  for  meditating  on  the  works  of  creation,  as 
on  the  work  of  redemption.  4.  It  appears  from  the  words  of  the  serpent, 
and  of  the  woman,  that  she  had  not  yet  tasted  any  fruit.  5.  When  the 
Holy  Ghost  speaks  of  the  sixth  day,  Gen.  i,  and  of  the  day  of  the  fall,  it 
is  with  He  emphatic.  (Compare  Gen.  i.  ult.  and  iii.  8.)  6.  He  fell  so 
soon,  that  the  work  of  redemption  might  be  the  more  illustrious,  since 
man  could  not  stand  one  day  without  the  Mediator's  help."  How  the 
Sabbath  was  broken  by  Adam's  sin,  though  committed  the  day  before, 
may  be  learned  from  the  Larger  Catechism,  on  the  fourth  commandment, 
which  teaches,  that "  The  Sabbath  is  to  be  sanctified — and  to  that  end  we  are 
to  prepare  our  hearts — that  we  may  be  the  more  fit  for  the  duties  of  that  day  ;" 
and  that  "  the  sins  forbidden  in  the  fourth  commandment,  are  all  omissions  of 
the  duties  required,"  &c. 

*  In  this  promise  was  revealed,  1.  Man's  restoration  unto  the  favour  of 
God,  and  his  salvation ;  not  to  be  effected  by  man  himself,  and  his  own 
works,  but  by  another.  For  our  first  parents,  standing  condemned  for 
breaking  of  the  covenant  of  works,  are  not  sent  back  to  it,  to  essay  the 
mending  of  the  matter,  which  they  had  marred  before  ;  but  a  new  cove- 
nant is  purposed, — a  Saviour  promised  as  their  only  hope.  2.  That  this 
Saviour  was  to  be  incarnate,  to  become  man,  "  the  seed  of  the  woman." 
3.  That  he  behoved  to  suffer ;  his  heel,  namely  his  humanity,  to  be 
bruised  to  death.  4.  That  by  his  death  he  should  make  a  full  conquest 
over  the  devil,  and  destroy  his  works,  who  had  now  overcome  and  de- 
stroyed mankind  ;  and  so  recover  the  captives  out  of  his  hand  :  "  he  shall 
bruise  thy  head,  viz  :  while  thou  bruisest  his  heel."  This  encounter  was 
on  the  cross :  there  Christ  treading  on  the  serpent,  it  bruised  his  heel, 
but  he  bruised  its  head.  5.  That  he  should  not  be  held  by  death,  but 
Satan's  power  should  be  broken  irrecoverably  :  the  Saviour  being  only  bruised 
in  the  heel,  but  the  serpent  in  the  head.  6.  That  the  saving  interest  in  him, 
and  his  salvation,  is  by  faith  alone,  believing  the  promise  with  particular  ap- 
plication to  one's  self,  and  so  receiving  him,  forasmuch  as  these  things  are  re- 
vealed by  way  of  a  simple  promise. 


46  THE   MARROW  OF 

Nom.  I  pray  you,  sir,  what  ground  have  you  to  think  that 
Adam  fell  the  same  day  he  was  created  ? 

EvoM.  My  ground  for  this  opinion  is,  Psalm  xlix.  12  ;  which 
text  Mr.  Ainsworth  makes  to  be  the  13th  verse,  and  reads  it 
thus,  "  But  man  in  honour  doth  not  lodge  a  night ;  he  is  likened 
unto  beasts  that  are  silenced."*  That  may  be  minded,  says 
he,  both  for  the  first  man  Adam,  who  continued  not  in  his 
dignity,  and  for  all  his  children. 

Ant.  But,  sir,  do  you  think  that  Adam  and  those  others  did 
understand  that  promised  seed  to  be  meant  of  Christ  ? 

Evan.  Who  can  make  doubt,  but  that  the  Lord  had  ac- 
quainted Adam  with  Christ,  betwixt  the  time  of  his  sinning 
and  the  time  of  his  sacrificing,  though  both  on  one  day  ? 

Ant.  But  did  Adam  offer  sacrifice  ? 


*  "  From  this  text  the  Hebrew  doctors,  also  in  Bereshit  Kabba,  do  ga- 
ther, that  the  glory  of  the  first  man  did  not  night  with  him,  and  that  in 
the  beginning  of  the  Sabbath  his  splendour  was  taken  away  from  him, 
and  he  was  driven  out  of  Eden." — (Cartwright  apud  Pol.  Synops.  Crit.  in 
Loc.)  The  learned  Leigh,  (in  his  Crit.  Sacr.  in  voc.  iwri,)*  citing  this 
text,  says,  "  Adam  lodged  not  one  night  in  honour,  for  so  are  the  words, 
if  they  be  properly  translated."  He  repeats  the  same  in  his  annotations 
on  the  book  of  Psalms,  and  points  his  reader  to  Ainsworth,  whose  version 
does  evidently  favour  this  opinion,  and  is  here  faithfully  cited  by  our 
author,  though  without  the  marks  of  composition — "  lodge  a  night,"  there 
being  no  such  marks  in  my  copy  of  Ainsworth's  version  or  annotations, 
printed  at  London,  1639.  However  the  word  lun  may  signify,  to  abide  or 
continue,  it  is  certain  the  proper  and  primary  signification  of  it  is,  to- 
night (at,  in,  or  with).  I  must  be  allowed  the  use  of  this  word  to  express 
the  true  import  of  the  original  one."  Thus  we  have  it  rendered,  Gen. 
xxviii.  11,  "  tarried  all  night." — Judges  xix.  9,  10,  13,  "  Tarry  all  night — 
tarry  that  night — lodged  all  night."  And  since  this  is  the  proper  and 
primary  signification  of  the  word,  it  is  not  to  be  receded  from,  without 
necessity ;  the  which  I  cannot  discover  here.  The  text  seems  to  me  to 
stand  thus,  word  for  word,  the  propriety  of  the  tenses  also  observed : 
"  Yet  Adam  in  honour  could  not  night ;  he  became  like  as  the  beasts, 
they  were  alike."  Compare  the  Septuagint,  and  the  vulgar  Latin  ;  with 
which,  according  to  Pool,  (in  Synop.  Crit.,)  the  Ethiopic,  Syriac,  and 
Arabic,  do  agree,  though  unhappy  in  not  observing  the  difference  between 
this  and  the  last  verse  of  the  Psalm.  Nothing  can  be  more  agreeable  to 
the  scope  and  context.  Worldly  men  boast  themselves  in  the  multitude 
of  their  riches,  verse  6,  as  if  their  houses  should  continue  for  ever,  verse 
11 ;  and  yet  Adam,  as  happy  as  he  was  in  paradise,  continued  not  one 
night  in  his  honour ;  it  quickly  left  him  ;  yea,  he  died,  and  in  that  respect 
became  like  the  beasts ;  compare  vmse  14,  "  Like  sheep  they  are  laid  in 
the  grave,  death  shall  feed  on  them."  And  after  showing  that  the  worldly 
man  shall  die,  notwithstanding  of  his  worldly  wealth  and  honour,  veise 
19,  this  suitable  memorial  for  Adam's  sons  is  repeated  with  a  very  small 
variation,  verses  20,  21,  "  Adam  was  in  honour,  but  could  not  understand  ;  he 
became,"  &c. 


MODERN   DIVINITY.  47 

Evan.  Can  you  make  any  question,  but  that  the  bodies  of 
those  beasts,  whose  skins  went  for  a  covering  for  his  body, 
were  immediately  before  ofifered  in  sacrifice  for  his  soul  ? 
Surely  these  skins  could  be  none  other  but  of  beasts  slain,  and 
ofifered  in  sacrifice ;  for  before  Adam  fell,  beasts  were  not  sub- 
ject to  mortality  nor  slaying.  And  God's  clothing  of  Adam 
and  his  wife  with  skins  signified,  that  their  sin  and  shame  were 
covered  with  Christ's  righteousness.  And,  questionless,  the 
Lord  had  taught  him,  that  his  sacrifice  did  signify  his  acknow- 
ledgment of  his  sin,  and  that  he  looked  for  the  Seed  of  the 
woman,  promised  to  be  slain  in  the  evening  of  the  world, 
thereby  to  appease  the  wrath  of  God  for  his  offence ;  the  which, 
undoubtedly,  he  acquainted  his  sons,  Cain  and  Abel,  with, 
when  he  taught  them  also  to  ofifer  sacrifice. 

Ant.  But  how  doth  it  appear  that  this  his  sacrificing  was  the 
very  same  day  that  he  sinned  ? 

Evan.  It  is  said,  John  vii.  3,  concerning  Christ,  "  That  they 
sought  to  take  him,  yet  no  man  laid  hands  on  him,  because 
his  hour  was  not  yet  come ;"  but  after  that  when  the  time  of 
his  sufifering  was  at  hand,  he  himself  said,  John  xii,  23,  "  The 
hour  is  come  ; "  which  day  is  expressly  set  down  by  the  Evan- 
gelist Mark  to  be  the  sixth  day,  and  ninth  hour  of  that  day, 
when  "Christ,  through  the  eternal  Spirit,  ofifered  up  himself 
without  spot  to  God,"  Mark  xv.  34,  42.  Now,  if  you  compare 
this  with  Exod.  xii.  6,  you  shall  find  that  the  paschal  lamb,  a 
most  lively  type  of  Christ,  was  ofifered  the  very  same  day  and 
hour,  even  the  sixth  day,  and  ninth  hour  of* that  day,  which 
was  at  three  of  the  clock  in  the  afternoon:  and  the  Scripture 
testifies,  that  Adam  was  created  the  very  same  sixth  day  ;  and 
gives  us  ground  to  think  that  he  sinned  the  same  day.  And 
do  not  the  before  alleged  Scriptures  afford  us  warrant  to  be- 
lieve that  it  was  the  very  same  hour  of  that  day.  Gen.  i.  26 ; 
when  Christ  entered  mystically  and  typically  upon  the  work 
of  redemption,  in  being  offered  as  a  sacrifice  for  Adam's  sin  ?  ^ 


*  That  the  promise  was  given  the  same  day  that  Adam  sinned,  was 
evinced  before  :  and  from  the  history,  Gen.  iii,  and  the  nature  of  the  thing 
itself,  one  may  reasonably  conclude,  that  the  sacrifices  were  annexed  to  the 
promise.  And  since  the  hour  of  Christ's  death  was  all  along  the  time 
of  the  evening  sacrifice,  it  is  very  natural  to  reckon  that  it  was  also  the 
hour  of  the  first  sacrifice  ;  even  as  the  place  on  which  the  temple  stood 
was  at  first  designed  by  an  extraordinary  sacrifice  on  that  spot,  1  Chron. 
XX.  18 — 28,  and  xxii.  1.  "At  three  o'clock  in  the  afternoon,  Christ  yielded 
up  the  Ghost,  ( Mark  xv.  34,)  the  very  time  when  Adam  had  received  the 
promise  of  this  his  passion  for  his  redemption." — Lightfoot  on  Acta  ii.  1. 


48  THE   MARROW   OF 

And  surely  we  may  suppose,  that  the  covenant  ( as  you  heard) 
being  broken  between  God  and  Adam,  justice  would  not  have 
admitted  of  one  hour's  respite,  before  it  had  proceeded  to  ex- 
ecution, to  the  destruction  both  of  Adam  and  the  whole  crea- 
tion, had  not  Christ,  at  that  very  time,  stood  as  the  ram  ( or 
rather  the  lamb)  in  the  bush,  and  stepped  in  to  perform  the 
work  of  the  covenant.  And  hence  I  conceive  it  is,  that  Saint* 
John  calls  him  the  "  Lamb  slain"  from  the  beginning  of  the 
world,t  Rev.  xiii.  8.  For  as  the  first  state  of  creation  was 
confirmed  by  the  covenant  which  God  made  with  man,  and  all 
creatures  were  to  be  upheld  by  means  of  observing  the  law 
and  condition  of  that  covenant ;  so  that  covenant  being  broken 
by  man,  the  world  should  have  come  to  ruin,  had  it  not  been, 
as  it  were,  created  anew,  and  upheld  by  the  covenant  of  grace 
in  Christ. 

Ant.  Then,  sir,  you  think  that  Adam  was  saved  ? 

JEJvan.  The  Hebrew  doctors  hold  that  Adam  was  a  repent- 
ant sinner,  and  say,  that  he  was  by  wisdom,  ( that  is  to  say,  by 
faith  in  Christ,)  brought  out  of  his  fall ;  yea,  and  the  Church 
of  God  doth  hold,  and  that  for  necessary  causes,  that  he  was 
saved  by  the  death  of  Christ ;  yea,  says  Mr.  Yaughan,  it  is 
certain  he  believed  the  promise  concerning  Christ,  in  whose 
commemoration  he  offered  continual  sacrifice ;  and  in  the 
assurance  thereof,  he  named  his  wife  Hevah,  that  is  to  say, 

*  This  word  might  well  have  been  spared  here ;  notwithstanding  that 
we  so  read  in  the  title  of  the  book  of  the  Revelation  in  our  English 
Bibles ;  and  in  like  manner,  in  the  titles  of  other  books  in  the  New  Tes- 
tament, St.  ( i.  e.  Saint)  Matthew,  St.  Mark,  St.  Luke,  &c.  ;  it  is  evident, 
there  is  not  such  a  word  to  be  found  in  the  titles  of  these  books  in  the 
original  Greek  ;  and  the  Dutch  translators  have  justly  discarded  it  out  of 
their  translations.  If  it  is  to  be  retained,  because  John,  Matthew,  Mark, 
Luke,  &c.,  were,  without  controversy,  saints,  why  not  on  the  same  ground, 
Saint  Moses,  Saint  Aaron,  ( expressly  called  "  the  Saint  of  the  Lord,"  Psalm 
cvi.  16.)  &c.?  No  reason  can  be  given  of  the  difference  made  in  this 
point,  but  that  it  pleased  Antichrist  to  canonize  these  New  Testament 
saints,  but  not  the  Old  Testament  ones.  Canonizing  is  an  act  or  sentence 
of  the  Pope,  decreeing  religious  worship  and  honours  to  such  men  or 
women  departed,  as  he  sees  meet  to  confer  the  honour  of  saintship  on. 
These  honours  are  seven,  and  the  first  of  them  is,  "  That  they  are  enrolled 
in  the  catalogue  of  saints,  and  must  be  accounted  and  called  saints  by 
all."— Bellarmin  DLsp.  tom.  1.  Col.  1496. 

t  ITie  benefits  thereof  (viz :  of  Christ's  redemption)  "  were  communi- 
cated unto  the  elect  from  the  beginning  of  the  world  in  and  by  those  pro- 
mises, types,  and  sacrifices,  wherein  he  was  revealed,  and  signified  to  be 
the  Seed  of  the  woman  which  should  bruise  the  serpent's  head,  and  the 
Lamb  slain  from  the  beginning  of  the  world." — Westm.  Confess,  chap.  8, 
art.  6. 


MODERN   DIVINITY.  49 

life*  and  he  called  his  son  Seth,  settled  or  persuaded  in 
Christ. 

Ant.  Well,  now,  I  am  persuaded  that  Adam  did  understand 
this  seed  of  the  woman  to  be  meant  of  Christ. 

Evan,  Assure  yourself,  that  not  only  Adam,  but  all  the  rest 
of  the  godly  fathers  did  so  understand  it,  as  is  manifest  in  that 
the  Targum^  or  Chaldee  Bible,  which  is  the  ancient  transla- 
tion of  Jerusalem,  has  it  thus :  "  Between  thy  son  and  her 
son ;"  adding  further,  by  way  of  comment,  "  So  long,  O  ser- 
pent, as  the  woman's  children  keep  the  law,  they  kill  thee ! 
and  when  they  cease  to  do  so,  thou  stingest  them  in  the 
heel,  and  hast  power  to  hurt  them  much  ;  but  whereas  for 
their  harm  there  is  a  sure  remedy,  for  thee  there  is  none ;  for 
in  the  last  days  they  shall  crush  thee  all  to  pieces,  by  means 
of  Christ  their  king."  And  this  was  it  which  did  support  and 
uphold  their  faith  until  the  time  of  Abraham. 

Sect.  2 — Ant.  What  followed  then  ? 

Evan.  Why,  then,  the  promise  was  turned  into  a  covenant 
with  Abraham  and  his  seed,  and  oftentimes  repeated,  that  in 
his  seed  all  nations  should  be  blessed,t  Gen.  xii.  3  ;  xviii.  18 ; 
and  xxii.  18  ;  which  promise  and  covenant  was  the  very  voice 
itself  of  the  gospel,  it  being  a  true  testimony  of  Jesus  Christ ; 


*  So  the  Septuagiiit  expounds  it.  Others,  an  enlivener,  not  doubting 
but  Adam,  in  giving  her  this  name,  had  the  promised  life-giA^ing  Seed, 
our  Lord  Jesus  Christ,  particularly  in  view,  amongst  the  "  all  living  "  she 
was  to  be  mother  of. 

f  The  ancient  promise  given  to  Adam  vi^as  the  first  gospel,  the  cove- 
nant of  grace ;  for  man,  by  his  fall,  "  having  made  himself  incapable  of 
life  by  the  covenant  of  works,  the  Lord  was  pleased  to  make  a  second, 
commonly  called  the  covenant  of  grace,"  Gen.  iii.  15.  Westm.  Confess. 
chap.  7,  art.  3.  When  that  promise  or  covenant,  in  which  the  persons  it 
respected  were  not  expressly  designed,  was  renewed,  Abraham  and  his 
seed  were  designed  expressly  therein  ;  and  so  it  became  a  covenant  with 
Abraham  and  his  seed.  And  the  promise  being  still  the  same  as  to  the 
substance  of  it,  was  often  repeated,  and  in  the  repetition  more  fully  and 
clearly  opened.  So  Jesus  Christ,  revealed  to  Adam  only  as  the  seed  of 
the  woman,  was  thereafter  revealed  to  Abraham  as  Abraham's  own  seed  ; 
and  thus  was  it  believed  and  embraced  unto  salvation  in  the  various  reve- 
lations thereof.  "  God  did  seek  Adam  again,  call  upon  him,  rebuke  his 
sin,  convict  him  of  the  same ;  and,  in  the  end,  made  unto  him  a  most 
joyful  promise,  viz  :  that  the  seed  of  the  woman  should  break  down  the 
serpent's  head  ;  that  is,  he  should  destroy  the  works  of  the  devil ;  which 
promise,  as  it  was  repeated,  and  made  more  clear  from  time  to  time,  so 
was  it  embraced  with  joy,  and  may  constantly  [i.  e.  most  steadfastly)  be 
received  of  all  the  faithful,  from  Adam  to  Noe,  and  from  Noe  to  Abra- 
ham, from  Abraham  to  David,  and  so,  forth  to  the  incarnation  of  Christ 
Jesus."  Old  Confess,  art.  4. 
5 


50  THE   MARROW   OF 

as  the  apostle  Paul  beareth  witness,  saying,  The  Scripture  fore- 
seeing that  God  would  justify  the  Gentiles  through  faith, 
preached  before  the  Gospel  unto  Abraham,  Gal.  iii.  8,  say- 
ing, "In  thee  shall  all  the  nations  of  the  earth  be  blessed." 
And  the  better  to  confirm  Abraham's  faith  in  this  promise  of 
Christ,  it  is  said.  Gen.  xiv.  19,  that  Melchisedec  came  forth 
and  met  him,  and  blessed  him.  Now,  says  the  apostle,  Ileb. 
vii.  1 — 3,  and  vi.  20,  "  This  Melchisedec  was  a  priest  of  the 
most  high  God,  and  king  of  righteousness,  and  king  of  peace, 
without  father  and  without  mother  ;  and  so  like  unto  the  Son 
of  God,  who  is  a  priest  for  ever,  after  the  order  of  Melchise- 
dec ;"  and  both  king  of  righteousness  and  king  of  peace,  Jer, 
xxiii.  6;  Isa.  ix.  6;  yea,  and  without  father  as  touching  his 
manhood,  and  without  mother  as  touching  his  godhead. 
Whereby  we  are  given  to  understand,  that  it  was  the  purpose 
of  God  that  Melchisedec  should,  in  these  particulars,  resemble 
the  person  and  office  of  Jesus  Christ,  the  Son  of  God ;  and  so, 
by  God's  own  appointment,  be  a  type  of  him  to  Abraham,  to 
ratify  and  confirm  the  promise  made  to  him  and  his  seed,  in 
respect  of  the  eternal  covenant,*  namely,  that  he  and  his  be- 
lieving seed  should  be  so  blessed  in  Christ,  as  Melchisedec  had 
blessed  him.f  Nay,  let  me  tell  you  more,  some  have  thought 
it  most  probable,  yea,  and  have  said,  if  we  search  out  this 
truth  without  partiality,  we  shall  find  that  this  Melchisedec, 
which  appeared  unto  Abraham,  was  none  other  than  the  Son 
of  God,  manifest  by  a  special  dispensation  and  privilege  unto 
Abraham  in  the  flesh,  who  is  therefore  said  to  have  "  seen  his 
day  and  rejoiced.":}:  John  viii.  56.  Moreover,  in  Gen.  xv.,  we 
read  that  the  Lord  did  again  confirm  this  covenant  with  Abra- 
ham ;  for  when  Abraham  had  divided  the  beasts,  God  came 
between  the  parts  like  a  smoking  furnace  and  a  burning  lamp^ 


*  That  passed  betwixt  the  Father  and  the  Son  from  everlasting. 

t  Melchisedec  was  unto  Abraham  a  type,  to  confirm  him  in  the  faith, 
that  he  and  his  believing  seed  should  be  as  really  blessed  iu  Christ,  as  he 
■was  blessed  by  Melchisedec. 

J  This  seems  to  me  to  be  a  more  than  groundless  opinion,  as  being  in- 
consistent with  the  Scripture  account  of  Melchisedec,  Gen.  xiv.  18  ;  Heb. 
vii.  1 — 4  ;  howbeit  it  wants  no  patrons  among  the  learned  ;  the  declaring 
of  which  is  no  just  ground  to  fix  it  on  our  author,  especially  after  his 
speaking  so  plainly  of  Christ  and  Melchisedec  as  two  different  persons,  a 
little  before.  'J'he  text,  (John  viii.  56,)  alleged  by  the  patrons  of  that 
opinion,  makes  nothing  for  their  purpose :  "  for  all  (we  mean  the  faithful 
fathers  under  the  law)  did  see  (viz :  by  faith)  the  joyful  day  of  Christ 
Jesus,  and  did  rejoice."     Old  Confess,  art.  4. 


MODERN"  DIVINITY.  51 

wbich,*  as  some  have  thought,  did  primarily  typify  the  tor- 
ment and  rending  of  Christ ;  and  the  furnace  and  fiery  lamp 
did  typify  the  wrath  of  God  which  ran  between,  and  yet  did  not 
consume  the  rent  and  torn  nature.  And  the  blood  of  circum- 
cision did  typify  the  blood  of  Christ  ;f  and  the  resolved  sacri- 
ficing of  Isaac  on  Mount  Moriah,  by  God's  appointment,  did 
prefigure  and  foreshow,  that  by  the  offering  up  of  Christ,  the 
promised  seed,  in  the  very  same  place,  all  nations  should  be 
saved.  Now  this  covenant,  thus  made  and  confirmed  with 
Abraham,  was  renewed  Avith  Isaac,  Gen.  xxvi.  4,  and  made 
known  unto  Jacob  by  Jesus  Christ  himself;  for  that  man 
which  wrestled  with  Jacob  was  none  other  but  the  man  Christ 
Jesus  ;  for  himself  said,  that  Jacob  should  be  called  Israel, 
a  wrestler  and  prevailer  with  God  ;  and  Jacob  called  the  name 
of  the  place  Peniel,  because  he  had  "  seen  God  face  to  face," 
Gen.  xxxii.  28,  30.  And  Jacob  left  it  by  his  last  will  unto 
his  children  in  these  words,  "  The  sceptre  shall  not  depart 
from  Judah,  nor  a  lawgiver  from  between  his  feet,  till  Shiloh 
come,"  Gen.  xlix.  10  ;  that  is  to  say,  of  Judah  shall  kings 
come  one  after  another,  and  many  in  number,  till  at  last  the 
Lord  Jesus  come,  who  is  King  of  kings,  and  Lord  of  lords  ; 
or,  as  the  Targum  of  Jerusalem  and  Onkelos  do  translate  it, 
until  Christ  the  Anointed  come. 

Nom.  But,  sir,  are  you  sure  that  this  promised  seed  was 
meant  of  Christ  ? 

Evan.  The  apostle  puts  that  out  of  doubt.  Gal.  iii.  16,  say- 
ing, "  Now  unto  Abraham  and  to  his  seed  were  the  promises 
made. J  He  says  not — and  to  seeds,  as  of  many,  but  as  of 
one,  and  to  thy  seed,  which  is  Christ."§  And  so  no  doubt  but 
these  godly  patriarchs  did  understand  it. 

Ant.  But,  sir,  the  great  promise  that  was  made  to  them,  as 
I  conceive,  and  which  they  seemed  to  have  most  regard  to, 
was  the  land  of  Canaan. 


*  Namely,  the  passing  of  the  furnace  and  burning  lamp  between  the  pieces. 

f  Heb.  ix.  22,  "  And  almost  all  things  are  by  the  law  purged  with  blood  : 
and  without  shedding  of  blood  is  no  remission."  Compare  Gen.  xvii.  14, 
"  The  uncircumcised  man-child  shall  be  cut  off  from  his  people  :  he  hath 
broken  my  covenant." 

X  Namely,  the  promises  of  the  everlasting  inheritance,  typified  by  the  land 
of  Canaan  :  the  which  promises  see  in  Gen.  xii.  7,  and  xiii.  15. 

I  That  is,  Christ  mystical,  Christ  and  the  Church,  the  head  and  the  mem- 
bers ;  yet  so  as  the  dignity  of  the  head  being  still  reserved — he  is  to  be  un- 
derstood here  primurilij,  which  is  sufficient  for  our  author's  purposes  ;  and  his 
members  secondaribj  only. 


5%  THE   MARROW   OF 

Evan.  There  is  no  doubt  but  that  these  godly  patriarchs 
did  see  their  heavenly  inheritance  (by  Christ)  through  the 
promise  of  the  land  of  Canaan,  as  the  apostle  testifies  of 
Abraham,  Heb.  xi.  9,  10,  saying,  "  He  sojourned  in  a  strange 
country,  and  looked  for  a  city  having  foundations,  whose 
builder  and  maker  is  God."  "  Whereby  it  is  evident,"  says 
Calvin,  (Instit.  p.  204,)  *'  that  the  height  and  eminency  of 
Abraham's  faith  was  the  looking  for  an  everlasting  life  in 
heaven."  The  like  testimony  he  gives  of  Sarah,  Isaac,  and 
Jacob,  saying,  "All  these  died  in  the  faith,"*  Heb.  xi.  13; 
implying  that  they  did  not  expect  to  receive  the  fruit  of  the 
promise  till  after  death.  And,  therefore  in  all  their  travails 
they  had  before  their  eyes  the  blessedness  of  the  life  to  come  ; 
and  which  caused  old  Jacob  to  say  at  his  death,  "  Lord,  I 
have  waited  for  thy  salvation,"  Gen.  xlix.  18.  The  which 
speech  the  Chaldee  paraphrase  expounds  thus,  "  Our  father 
Jacob  said  not,  I  expect  the  salvation  of  Gideon,  son  of  Joash, 
which  is  a  temporal  salvation,  nor  the  salvation  of  Samson, 
son  of  Manoah,  which  is  a  transitory  salvation,  but  the  salva- 
tion of  Christ,  the  Son  of  David,  who  shall  come,  and  bring 
unto  himself  the  sons  of  Israel,  whose  salvation  my  soul  de- 
sireth."  And  so  you  see  that  this  covenant,  made  with 
Abraham  in  Christ,  was  the  comfort  and  support  of  these  and 
the  rest  of  the  godly  fathers,  until  their  departure  out  of 
Egypt. 

Ant.  And  what  followed  then  ? 

Evan.  Why,  then,  Christ  Jesus  was  most  clearly  manifested 
unto  them  in  the  passover  lamb ;  for,  as  that  lamb  was  to  be 
without  spot  or  blemish,  Exod.  xii.  5,  even  so  was  Christ, 
1  Pet.  i.  19.  And  as  that  lamb  was  taken  up  the  tenth  day 
of  the  first  new  moon  in  March,  even  so  on  the  very  same  day 
of  the  same  month  came  Christ  to  Jerusalem  to  suffer  his 
passion.  And  as  that  lamb  was  killed  on  the  fourteenth  day 
at  even,  just  then,  on  the  same  day,  and  at  the  same  hour,  did 
Christ  give  up  the  ghost ;  and  as  the  blood  of  that  lamb  was 
to  be  sprinkled  on  the  Israelites'  doors,  Exod.  xii.  7,  even  so 
is  the  blood  of  Christ  sprinkled  on  believers'  hearts  by  faith, 
1  Pet.  i.  2.     And  their  deliverance  out  of  Egypt  was  a  figure 


*  That  these  three,  together  with  Abraham,  are  here  meant  by  the  apostle, 
and  not  these  mentioned  in  the  first  seven  verses  of  the  chapter,  if  it  is  con- 
sidered, that  of  them  lie  spoke  last,  ver.  9.  11.  To  none  before  them  was  the 
promise  of  Canaan  given  ;  and  they  were  the  persons  who  had  opportunity 
to  have  returned  to  the  country  whence  they  came  out,  ver.  15. 


MODERN    DIVINITY.  53 

of  their  redemption  by  Christ,*  their  passing  through  the  Red 
Sea  was  a  type  of  baptism, f  when  Christ  should  come  in  the 
flesh,  and  their  manna  in  the  wilderness,  and  water  out  of  the 
rock,  did  resemble  the  sacrament  of  the  Lord's  Supper ;  and 
hence  it  is  that  the  apostle  says,  1  Cor.  x.  2 — 4,  "  They 
did  all  eat  the  same  spiritual  meat,  and  did  all  drink  the  same 
spiritual  drink;  for  they  drank  of  that  spiritual  Rock  that  fol- 
lowed them,  and  that  Rock  was  Christ."  And  when  they 
were  come  to  Mount  Sinai,  the  Lord  delivered  the  ten  com- 
mandments unto  them. 

Sect. — 3.  Ant.  But  whether  were  the  ten  commandments, 
as  they  were  delivered  to  them  on  Mount  Sinai,  the  covenant 
of  works  or  no  ? 

Evan.  They  were  delivered  to  them  as  the  covenant  of 
works.  X 


*  That  is,  the  deliverance  of  the  Israelites  out  of  Egypt  was  a  figure 
of  the  redemption  of  believers  by  Christ. 

f  Not  that  it  prefigured  or  represented  baptism  as  a  proper  and  pro- 
phetical type  thereof,  though  some  orthodox  divines  seem  to  be  of  that 
mind  ;  but  that,  as  the  author  expresses  himself,  in  the  case  of  the  manna 
and  the  water  out  of  the  rock,  it  resembled  baptism,  being  a  like  figure 
(or  type)  thereunto,  as  the  apostle  Peter  determines,  concerning  Noah's 
ark  with  the  waters  of  the  deluge,  1  Pet.  iii.  21,  even  as  the  printer's 
types  of  the  letters  impressed  on  the  pa|}er,  both  signifying  one  and  the 
same  word.  For  the  ancient  church  is  expressly  said  to  have  been  "  bap- 
tized in  the  sea,"  1  Cor.  x.  1,  2,  and  as  the  rock,  with  the  waters  flowing 
from  it,  did  not  signify  the  Lord's  Supper,  but  the  thing  signified  by  that 
New  Testament  Sacrament,  namely,  Christ,  ver.  4,  so  their  baptism  in 
the  sea  did  not  signify  our  baptism  itself,  but  the  thing  represented  thereby. 
And  thus  it  was  a  type  or  figure  answering  to  and  resembling-  the  bap- 
tism of  the  New  Testament-church ;  the  one  being  an  extraordinary  sa- 
crament of  the  Old  Testament,  and  the  other  an  ordinary  sacrament  of 
the  New,  both  representing  the  same  thing. 

X  As  to  this  point,  there  arc  diSereut  sentiments  among  orthodox  di- 
vines ;  though  all  of  them  do  agree,  that  the  way  of  salvation  was  the 
same  under  the  Old  and  New  Testament,  and  that  the  Sinai  covenant, 
whatever  it  was,  carried  no  prejudice  to  the  promise  made  unto  Abraham, 
and  the  way  of  salvation  therein  revealed,  but  served  to  lead  men  to  Jesus 
Christ.  Our  author  is  far  from  being  singular  in  this  decision  of  this 
question.  I  adduce  only  the  testimonies  of  three  late  learned  writers. 
"  That  God  made  such  a  covenant  (  viz  :  the  covenant  of  works)  with  our 
first  parents,  is  confirmed  by  several  parts  of  Scripture,"  Hos.  vi.  7  ;  Gal. 
iv.  24, — Willison's  Sacr.  Cat.  p.  3.  The  words  of  the  text  last  quoted 
are  these :  "  For  these  are  the  two  covenants,  the  one  from  the  Mount  Sinai 
which  gendereth  to  bondage."  Hence  it  appears,  that  in  the  judgment 
of  this  author,  the  covenant  from  Mount  Sinai  was  the  covenant  of  works, 
otherwise  there  is  no  shadow  of  reason  from  this  text  for  what  it  is  ad- 
duced to  prove.  The  Rev.  Messrs.  Flint  and  M'Claren,  in  their  elaborate 
5* 


54  THE   MARROW   OF 

Nom.  But,  by  your  favour,  sir,  you  know  that  these  people 
were  the  posterity  of  Abraham,  and  therefore  under  that  cove- 
nant of  grace  which  God  made  with  their  father  ;  and  therefore 
I  do  not  think  that  they  were  delivered  to  them  as  the  cove- 
nant of  works  ;  for  you  know  the  Lord  never  delivers  the  cove- 
nant of  works  to  any  that  are  under  the  covenant  of  grace. 

Evan.  Indeed  it  is  true,  the  Lord  did  manifest  so  much 
love  to  the  body  of  this  nation,  that  all  the  natural  seed  of 
Abraham  were  externally,  and  by  profession,  under  the  cove- 
nant of  grace  made  with  their  father  Abraham  ;  though,  it  is 
to  be  feared,  many  of  them  were  still  under  the  covenant  of 
works  made  with  their  father  Adam* 

Nom.  But,  sir,  you  know,  in  the  preface  to  the  ten  com- 
mandments, the  Lord  calls  himself  by  the  name  of  their  God 


and  seasonable  treatises  against  Professor  Simpson's  doctrine,  (  for  which 
I  make  no  question  but  their  names  will  be  in  honour  with  posterity,) 
speak  to  the  same  purpose.  The  former  having  adduced  the  fore-cited 
text,  Gal.  iv.  24,  says.  Jam  duo  fadera,  ^c,  that  is,  "  Now  here  are  two 
covenants  mentioned,  the  first  the  legal  one,  by  sin  rendered  ineffectual, 
entered  into  with  Adam,  and  now  again  promulgate."  [  Exam.  Doctr.  Joh. 
Simp.  p.  125.]  And  afterwards,  speaking  of  the  law  of  works,  he  adds, 
Atque  hoc  est  illud  fondus,  ifc,  that  is,  "  And  this  is  that  covenant  promul- 
gate on  Mount  Sinai,  which  is  called  one  of  the  covenants,"  Gal.  iv.  24. 
Ibid.  p.  131.  The  words  of  the  latter,  speaking  of  the  covenant  of  works, 
are  these,  "  Tea,  it  is  expressly  called  a  covenant,"  Hos.  vi.  and  Gal.  iv. 
And  Mr.  Gillespie  proves  strongly,  that  Gal.  iv.  is  understood  of  the  cove- 
nant of  works  and  grace.  See  his  Ai'k  of  the  Testament,  part  1.  chap.  5. 
p.  180.  The  New  Scheme  Examined,  p.  176.  The  delivering  of  the  ten 
commandments  on  Mount  Sinai  as  the  covenant  of  works,  necessarily  in- 
cludes in  it  the  delivering  of  them  as  a  perfect  rule  of  righteousness ;  for- 
asmuch as  that  covenant  did  always  contain  in  it  such  a  rule,  the  true 
knowledge  of  which  the  Israelites  were  at  that  time  in  great  want  of,  aa 
our  author  afterwards  teaches. 

*  The  strength  of  the  objection  in  the  preceding  paragraph  lies  here, 
namely,  that  at  this  rate,  the  same  persons,  at  one  and  the  same  time, 
were  both  under  the  covenant  of  works,  and  under  the  covenant  of  grace, 
which  is  absurd.  Ans.  The  unbelieving  Israelites  were  under  the  cove- 
nant of  grace  made  with  their  father  Abraham  externally  and  by  profes- 
sion, in  respect  of  their  visible  church  state ;  but  under  the  covenant  of 
works  made  with  their  father  Adam  internally  and  really,  in  respect  of 
the  state  of  their  souls  before  the  Lord.  Herein  there  is  no  absurdity ; 
for  to  this  day  many  in  the  visible  church  are  thus,  in  these  different  re- 
spects, under  both  covenants.  Farther,  as  to  believers  among  them,  they 
were  internally  and  really,  as  well  as  externally,  under  the  covenant  of 
grace ;  and  only  externally  under  the  covenant  of  works,  and  that,  not  aa 
a  covenant  co-ordinate  with,  but  subordinate  and  subservient  unto,  the 
covenant  of  grace :  and  in  this  there  is  no  more  inconsistency  than  in  the 
former. 


MODERN   DIVINITY.  59 

in  general ;  and  therefore  it  should  seem  that  they  were  all  of 
them  the  people  of  God* 

Evan.  That  is  nothing  to  the  purpose  ;t  for  many  wicked 
and  ungodly  men,  being  in  the  visible  church,  and  under  the 

*  As  delivered  from  the  covenant  of  works,  by  virtue  of  the  covenant  of 
grace. 

f  That  will  not,  indeed,  prove  them  all  to  have  been  the  people  of  God 
in  the  sense  before  given,  for  the  reason  here  adduced  by  our  author. 

Howbeit,  the  preface  to  the  ten  commandments  deserves  a  particular 
notice  in  the  matter  of  the  Sinai  transaction,  Exod.  xx.  2,  "  I  am  the 
Lord  thy  God,  which  have  brought  thee  out  of  the  land  of  Egypt,  out  of 
the  house  of  bondage."  Hence  it  is  evident  to  me,  that  the  covenant  of 
grace  was  delivered  to  the  Israelites  ou  Mount  Sinai.  For  the  Son  of 
God,  the  messenger  of  the  covenant  of  grace,  spoke  these  words  to  a  select 
people,  the  natural  seed  of  Abraham,  typical  of  his  whole  spiritual  seed. 
He  avoucheth  himself  to  be  their  God  ;  namely,  in  virtue  of  the  promise, 
or  covenant  made  with  Abraham,  Gen.  xvii.  7,  "  I  will  establish  my  cove- 
nant— to  be  a  God  unto  thee,  and  to  thy  seed  after  thee  :"  and  their  God, 
which  brought  them  out  of  the  land  of  Egypt ;  according  to  the  promise 
made  to  Abraham  at  the  most  solemn  renewal  of  the  covenant  with  him. 
— Gen.  XV.  14,  "  Afterwards  shall  they  come  out  with  great  substance. 
And  he  first  declares  himself  their  God,  and  then  requires  obedience,  ac- 
cording to  the  manner  of  the  covenant  with  Abraham,  Gen.  xvii.  1  ;  "  I 
am  the  Almighty  God,  (?'.  e.,  in  the  language  of  the  covenant.  The  Al- 
mighty God  TO  THEE,  to  make  thee  for  ever  blest  through  the  promised 
SEED,)  walk  thou  before  me,  and  be  thou  perfect." 

But  that  the  covenant  of  works  was  also,  for  special  ends,  repeated  and 
delivered  to  the  Israelites  on  Mount  Sinai,  I  cannot,  refuse,  1.  Because  of 
the  apostle's  testimony.  Gal.  iv.  24,  "  These  are  the  two  covenants  ;  the 
one  from  Mount  Sinai,  which  gendereth  to  bondage."  For  the  children 
of  this  Sinai  covenant  the  apostle  here  treats  of,  are  excluded  from  the 
eternal  inheritance,  as  Ishmael  was  from  Canaan,  the  type  of  it,  ver.  30, 
"  Cast  out  the  bond- woman  and  her  son ;  for  the  son  of  the  bond-woman 
shall  not  be  heir  with  the  son  of  the  free  woman  ;"  but  this  could  never 
be  said  of  the  children  of  the  covenant  of  grace  under  any  dispensation, 
though  both  the  law  and  covenant  from  Sinai  itself,  and  its  children,  were 
even  before  the  coming  of  Christ  under  a  sentence  of  exclusion,  to  be 
executed  on  them  respectively  in  due  time.  2.  The  nature  of  the  covenant 
of  works  is  most  expressly  in  the  New  Testament  brought  in,  propounded, 
and  explained  from  the  Mosaical  dispensation.  The  commands  of  it  from 
Exod.  XX.  by  our  blessed  Saviour,  Matt.  xix.  17 — 19,  "  If  thou  wilt  enter 
into  life  keep  the  commandments.  He  saith  unto  him.  Which  ?  Jesus 
said,  Thou  shalt  do  no  murder,  thou  shalt  not  commit  adultery,"  &c. 
The  promise  of  it,  Rom.  x.  5,  "  Moses  describes  the  righteousness  which  is 
of  the  law,  that  the  man  which  doth  these  things  shall  live  by  them." 
The  commands  and  promise  of  it  together,  see  Luke  x.  25 — 28.  The  ter- 
rible sanction  of  it,  Gal.  iii.  10.  For  it  is  written,  (viz :  Deut.  xxvii.  26,) 
"  Cursed  is  every  one  that  continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them."  3.  To  this  may  be  added  the  opposi- 
tion betwixt  the  law  and  grace,  so  frequently  inculcated  in  the  New  Testa- 
ment, especially  in  Paul's  epistles.  See  one  text  for  all.  Gal.  iii.  12,  "  And 
the  law  is  not  of  faith,  but  the  man  that  doeth   them  shall  live  in  them." 


5^ 


THE   MARROW   OF 


external  covenant,  are  called  the  chosen  of  God,  and  the  people 
of  God,  though  they  be  not  so.  In  like  manner  were  many  of 
these  Israelites  called  the  people  of  God,  though  indeed  they 
were  not  so, 

4.  The  law  from  Mount  Sinai  was  a  covenant,  Gal.  iv.  24,  "  These  are  the 
two  covenants,  the  one  from  the  Mount  Sinai ;"  and  such  a  covenant  as 
had  a  semblance  of  disannulling  the  covenant  of  grace,  Gal.  iii.  17,  "  The 
covenant  that  was  confirmed  before  of  God  in  Christ,  the  law  which  was 
430  years  after,  cannot  disannul  ;"'  yea,  such  a  one  as  did,  in  its  own  na- 
ture, bear  a  method  of  obtaining  the  inheritance,  so  far  different  from 
that  of  the  promise,  that  it  was  inconsistent  with  it ;  "  For  if  the  inhe- 
ritance be  of  the  law,  it  is  no  more  of  promise,"  Gal.  iii.  18,  wherefore 
the  covenant  of  the  law  from  Mount  Sinai  could  not  be  the  covenant  of 
grace,  unless  one  will  make  this  last  not  only  a  covenant  seeming  to 
destroy  itself,  but  really  inconsistent :  but  it  was  the  covenant  of  works, 
which  indeed  had  such  a  semblance,  and  in  its  own  nature  did  bear  such 
a  method  as  before  noted  ;  howbeit,  as  Ainsworth  says,  "  The  covenant  of 
the  law  now  given  could  not  disannul  the  covenant  of  grace,"  GaL  iii.  17. 
Annot.  on  Exod.  xix.  1. 

Wherefore  I  conceive  the  two  covenants  to  have  been  both  delivered  on 
Mount  Sinai  to  the  Israelites.  First,  The  covenant  of  grace  made  with 
Abraham,  contained  in  the  preface,  repeated  and  promulgate  there  unto 
Israel,  to  be  believed  and  •  embraced  by  faith,  that  they  might  be  saved  ; 
to  which  were  annexed  the  ten  commandments,  given  by  the  Mediator 
Christ,  the  head  of  the  covenant,  as  a  rule  of  life  to  his  covenant  people. 
Secondly,  the  covenant  of  works  made  with  Adam,  contained  in  the  same 
ten  commands,  delivered  with  thunderings  and  lightnings,  the  meaning  of 
which  was  afterwards  cleared  by  Moses,  describing  the  righteousness  of 
the  law  and  sanction  thereof,  repeated  and  promulgate  to  the  Israelites 
there,  as  the  original  perfect  rule  of  righteousness,  to  be  obeyed  ;  and  yet 
were  they  no  more  bound  hereby  to  seek  righteousness  by  the  law  than  the 
young  man  was  by  our  Saviour's  saying  to  him.  Matt.  xix.  17,  18,  "  If  thou 
wilt  enter  into  life,  keep  the  commandments — Thou  shalt  do  no  murder,"  &c. 
The  latter  was  a  repetition  of  the  former. 

Thus  there  is  no  confounding  of  the  two  covenants  of  grace  and  works ; 
but  the  latter  was  added  to  the  former  as  subservient  unto  it,  to  turn  their 
eyes  towards  the  promise,  or  covenant  of  grace  :  "  God  gave  it  to  Abra- 
ham by  promise.  Wherefore  then  serveth  the  law  ?  it  was  added,  because 
of  transgressions,  till  the  Seed  should  come,"  Gal.  iii.  18,  19.  So  it  was 
unto  the  promise  given  to  Abraham,  that  this  subservient  covenant  was 
added  ;  and  that  promise  we  have  found  in  the  preface  to  the  ten  com- 
mands. To  it,  then  was  the  subservient  covenant,  according  to  the 
apostle,  added,  put,  or  set  to,  as  the  word  properly  signifies.  So  it  was 
no  part  of  the  covenant  of  grace,  the  which  was  entire  to  the  fathers,  be- 
fore the  time  that  was  set  to  it ;  and  yet  is,  to  the  New  Testament 
church,  after  that  is  taken  away  from  it :  for,  says  the  apostle,  '•  It  was 
added  till  the  seed  should  come."  Hence  it  appears  that  the  covenant  of 
grace  was,  botli  in  itself,  and  in  God's  intention,  the  principal  part  of  the 
Sinai  transaction  :  nevertheless,  the  covenant  of  works  was  the  most  con- 
spicuous part  of  it,  and  lay  most  open  to  the  view  of  the  people. 

According  to  this  account  of  the  Sinai  transaction,  the  ten  commands, 
there    delivered,    must   come    under    a    twofold    notion    or    consideration ; 


MODERN   DIVINITY.  S^ 

Nom.  But,  sir,  was  the  same  covenant  of  works  made  with 
them  that  was  made  with  Adam  ? 

Evan.  For  the  general  substance  of  the  duty,  the  law  de- 
livered on  Mount  Sinai,  and  formerly  engraven  on  man's  heart, 
was  one  and  the  same ;  so  that  at  Mount  Sinai  the  Lord  de- 
livered no  new  thing,  only  it  came  more  gently  to  Adam 
before  his  fall,  but  after  his  fall  came  thunder  with  it. 

Nom.  Ay,  sir,  but  as  yourself  said,  the  ten  commandments, 
as  they  were  written  in  Adam's  heart,  were  but  the  matter  of 
the  covenant  of  works,  and  not  the  covenant  itself,  till  the 
form  was  annexed  to  them,  that  is  to  say,  till  God  and  man 
were  thereupon  agreed :  now,  we  do  not  find  that  God  and 
these  people  did  agree  upon  any  such  terms  at  Mount  Sinai. 

Evan.  No  ;*  say  you  so  ?   do  you  not  remember  that  the 


namely,  as  the  law  of  Christ,  and  as  the  law  of  works  :  and  this  is  not 
strange,  if  it  is  considered,  that  they  were  twice  written  on  tables  of  stone, 
by  the  Lord  himself, — the  first  tables  the  work  of  God,  Exod.  xxxii.  16, 
which  were  broken  in  pieces,  ver.  19,  called  the  tables  of  the  covenant, 
Deut.  ix.  11,  15,  —  the  second  tables,  the  work  of  Moses,  the  typical 
Mediator,  Exod.  xxxiv.  1,  deposited  at  first  (it  would  seem)  in  the  taber- 
nacle mentioned,  chap,  xxxiii.  7,  afterward,  at  the  rearing  of  the  taber- 
nacle with  all  its  furniture,  laid  up  in  the  ark  within  the  tabernacle,  chap. 
XXV.  16  ;  and  whether  or  not,  some  such  thing  is  intimated,  by  the  double 
accentuation  of  the  decalogue,  let  the  learned  determine ;  but  to  the 
ocular  inspection  it  is  evident,  that  the  preface  to  the  ten  commands, 
Exod.  XX.  2,  and  Deut.  v.  6,  stands  in  the  original,  both  as  a  part  of  a 
sentence  joined  to  the  first  commands,  and  also  as  an  entire  sentence, 
separated  from  it,  and  shut  up  by  itself. 

Upon  the  whole,  one  may  compare  with  this  the  first  promulgation  of 
the  covenant  of  grace,  by  the  messenger  of  the  covenant  in  paradise, 
Gen.  iii.  15,  and  the  flaming  sword  placed  there  by  the  same  hand,  "turn- 
ing every  way  to  keep  the  way  of  the  tree  of  life." 

*  Here,  there  is  a  large  addition  in  the  9th  edition  of  this  book,  Lon- 
don, 1699.  It  well  deserves  a  place,  and  is  as  follows :  "  I  do  not  say, 
God  made  the  covenant  of  works  with  them,  that  they  might  obtain  life 
and  salvation  thereby ;  no,  the  law  was  become  weak  through  the  flesh,  as 
to  any  such  purpose,  Rom.  viii.  3.  But  he  repeated,  or  gave  a  new 
edition  of  the  law,  and  that,  as  a  covenant  of  works,  for  their  humbling 
and  conviction ;  and  so  do  his  ministers  preach  the  law  to  unconverted 
sinners  still,  that  tliey  who  '  desire  to  be  under  the  law  may  hear  what 
tlie  law  says,'  Gal.  iv.  21.  And  as  to  what  you  say  of  their  not  agreeing 
to  this  covenant,  I  pray  take  notice,  that  the  covenant  of  works  wa«  made 
witli  Adam,  not  for  himself  only,  but  as  he  was  a  public  person  repre- 
senting all  his  posterity,  and  so  that  covenant  was  made  with  (he  whole 
nature  of  man  in  him,  as  appears  by  Adam's  sin  and  curse  coming  upon 
all,  Rom.  V.  12,  &c..  Gal.  iii.  10.  Hence  all  men  are  born  under  that 
covenant,  whether  they  agree  to  it  or  no ;  though,  indeed,  there  is  by 
nature  such  a  proneness  in  all  to  desire  to  be  under  that  covenant,  and 
to  work   for  life,  that  if    natural  men's    consent  were  asked,  they  would 


58  THE   MARROW  OF 

Lord  consented  and  agreed,  wlien  he  said,  Lev.  xviii.  5, 
"Ye  shall  therefore  keep  ray  statutes  and  my  judgments,  which 
if  a  man  do,  he  shall  live  in  them  ;"  and  in  Deut.  xxvii.  26, 
when  he  said,  "  Cursed  is  he  that  confirmeth  not  all  the  words 
of  this  law,  to  do  them?"  And  do  you  not  remember  that 
the  people  consented,  Exod.  xix.  8,  and  agreed,  when  they 
said,  "  AH  that  the  Lord  hath  spoken  we  will  do  ?"  And 
doth  not  the  apostle  Paul  give  evidence  that  these  words  were 
the  form  of  the  covenant  of  works,  when  he  says,  Rom.  x.  5, 
"  Moses  describeth  that  righteousness  which  is  of  the  law,  that 
the  man  that  doeth  these  things  shall  live  in  them  ;"  and  when 
he  says,  Gal.  iii.  10,  "  For  it  is  written,  Cursed  is  every  one 
that  continueth  not  in  all  things  written  in  the  book  of  the  law 
to  do  them?"*  And  in  Deut.  iv.  13,  Moses,  in  express  terms, 
calls  it  a  covenant,  saying,  "  And  he  declared  unto  you  his 
covenant,  which  he  commanded  you  to  perform,  even  the  ten 
commandments,  and  he  wrote  them  upon  tables  of  stone." 
Now,  this  was  not  the  covenant  of  grace ;  for  Moses  after- 
wards, Deut.  V.  3,  speaking  of  this  covenant,  says,  "  God 
made  not  this  covenant  with  your  fathers,  but  with  you ;"  and 
by  "fathers"  all  the  patriarchs  unto  Adam  may  be  meant, 
(says  Mr.  Ainsworth,)  who  had  the  promise  of  the  covenant  of 
Christ.f  Therefore,  if  it  had  been  the  covenant  of  grace,  he 
would  have  said,  God  did  make  this  covenant  with  them, 
rather  than  that  he  did  not.:}: 

readily  (though  iguorantly)  take  upon  them  to  do  all  that  the  Lord  re- 
quireth  ;  for  do  you  not  remember,"  &c. 

*  That  the  conditional  promise,  Lev.  xviii.  5,  (to  which  agrees  Exod. 
xix.  8,)  and  the  dreadful  threatening,  Deut.  xxvii.  26,  were  both  given  to 
the  Israelites,  as  well  as  the  ten  commands,  is  beyond  question  ;  and 
that  according  to  the  apostle,  Eom.  x.  5  ;  Gal.  iii.  10,  they  were  the  form 
of  the  covenant  of  works,  is  as  evident  as  the  repeating  of  the  words,  and 
expounding  them  so,  can  make  it.  How,  then,  one  can  refuse  the  cove- 
nant of  works  to  have  been  given  to  the  Israelites,  I  cannot  see.  Mark 
the  "Westminster  Confession  upon  the  head  of  the  covenant  of  Avorks  ; 
"  The  first  covenant  made  with  man  was  a  covenant  of  works,  wherein 
life  was  promised  to  Adam,  and  in  him  to  his  posterity,  upon  condition 
of  perfect  and  personal  obedience."  And  this  account  of  the  being 
and  nature  of  that  covenant  is  there  proved  from  these  very  texts  among 
others,<lom.  x.  5  ;  Gal.  iii.  10  ;  chap.  7,  art.  2. 

t "  But  the  covenant  of  the  law  [adds  he]  came  after,  as  the  apostle 
observeth,  Gen.  iii.  17. — They  had  a  greater  benefit  than  their  fathers  ; 
for  though  the  law  could  not  give  them  life,  yet  it  was  a  schoolmaster 
tmto,  i.  e.,  to  bring  them  unto,  Christ."  Gal.  iii.  21 — 24.  Ainsworth  on 
Deut.  v.  3. 

J  The  transaction  at  Sinai  or  Horeb  (for  they  are  but  one  mountain) 
was  a  mixed  dispensation  ;  there  was  the  promise  or  covenant  of  grace, 


MODERN   DIVINITY.  OV 

Norm.  And  do  any  of  our  godly  and  modern  writers  agree 
with  you  on  this  point  ? 

Evan.  Yes,  indeed.  Polonus  says,  "The  covenant  of 
works  is  that  in  which  God  promiseth  everlasting  life  unto  a 
man  that  in  all  respects  performeth  perfect  obedience  to  the 
law  of  works,  adding  thereunto  threatenings  of  eternal  death, 
if  he  shall  not  perform  perfect  obedience  thereto.  God  made 
this  covenant  in  the  beginning  with  the  first  man  Adam, 
whilst  he  was  in  the  first  estate  of  integrity  :  the  same  cove- 
nant God  did  repeat  and  make  again  by  Moses  with  the  people 
of  Israel."  And  Dr.  Preston,  on  the  New  Covenant,  (p.  317,) 
says,  "  The  covenant  of  works  runs  in  these  terms,  '  Do  this 
and  thou  shalt  live,  and  I  will  be  thy  God.'  This  was  the 
covenant  which  was  made  with  Adam,  and  the  covenant  that 
is  expressed  by  Moses  in  the  moral  law."  And  Mr.  Pemble 
(Yind.  Fid.  p.  152)  says,  "By  the  covenant  of  works,  we 
understand  what  we  call  in  one  word  '  the  law,'  namely,  that 
means  of  bringing  man  to  salvation,  which  is  by  perfect  obe- 
dience unto  the  will  of  God.  Hereof  there  are  also  two  several 
administrations  ;  the  first  is  with  Adam  before  his  fall,  when 
immortality  and  happiness  were  promised  to  man,  and  confirmed 
by  an  external  symbol  of  the  tree  of  life,  upon  condition  that 
he  continued  obedient  to  God,  as  well  in  all  other  things,  as 
in  that  particular  commandment  of  not  eating  of  the  tree  of 
knowledge  of  good  and  evil.  The  second  administration  of 
this  covenant  was  the  renewing  thereof  with  the  Israelites  at 
Mount  Sinai;  where,  after  the  light  of  nature  began  to  grow 
darker,  and  corruption  had  in  time  worn  out  the  characters  of 
religion  and  virtue  first  graven  in  man's  heart,*  God  revived 
the  law  by  a  compendious  and  full  declaration  of  all  duties 
required  of  man  towards  God  or  his  neighbour,  expressed  in 
the  decalogue ;    according  to   the  tenor   of  which  law   God 

and  also  the  law  ;  the  one  a  covenant  to  be  believed,  the  other  a  covenant  to 
be  done,  and  thus  the  apostle  states  the  diiference  betwixt  these  two,  Gal.  iii. 
12,  "And  the  law  is  not  of  faith,  but  the  man  that  doeth  them  shall  live  in 
them."  As  to  the  former,  viz :  the  covenant  to  be  believed,  it  was  given  to 
their  fathers  as  well  as  to  them.  Of  the  latter,  viz  :  the  covenant  to  be 
done,  Moses  speaks  expressly,  Deut.  iv.  12,  13,  "The  Lord  spake  unto  you 
out  of  the  midst  of  the  fire,  and  he  declared  unto  you  his  covenant,  which  he 
commanded  you  to  perform  (or  do)  even  ten  commandments."  And  chap. 
V.  3,  he  tells  the  people  no  less  expressly,  that  "  the  Lord  made  not  this  cove- 
nant with  their  fathers." 

*  That  is,  had  worn  them  out,  in  the  same  measure  and  degree  as  the  light 
of  nature  was  darkened  ;  but  neither  the  one  nor  the  other  was  ever  fully  done. 
Kom.  ii.  14,  15 


60  THE   MARROW  OF 

entered  into  covenant  with  the  Israelites,  promising  to  be  their 
God  in  bestowing  upon  them  all  blessings  of  life  and  happi- 
ness, upon  condition  that  they  would  be  his  people,  obeying 
all  things  that  he  had  commanded;  which  condition  they  ac- 
cepted of,  promising  an  absolute  obedience,  Exod.  xix.  8,  'All 
things  which  the  Lord  hath  said  we  will  do;'  and  also  sub- 
mitting themselves  to  all  punishment  in  case  they  disobeyed, 
saying,  'Amen'  to  the  curse  of  the  law,  '  Cursed  be  every  one 
that  confirmeth  not  all  the  words  of  the  law  :  and  all  the  peo- 
ple shall  say.  Amen.' "  And  Mr.  Walker,  on  the  Covenant,  (p. 
128,)  says,  that  "  the  first  part  of  the  covenant,  which  God 
made  with  Israel  at  Horeb,  was  nothing  else  but  a  renewing 
of  the  old  covenant  of  works,*  which  God  made  with  Adam 
in  paradise."  And  it  is  generally  laid  down  by  our  divines, 
that  we  are  by  Christ  delivered  from  the  law  as  it  is  a  cove- 
nant.f 

Nom.  But,  sir,  were  the  children  of  Israel  at  this  time 
better  able  to  perform  the  condition  of  the  covenant  of  works, 
than  either  Adam  or  any  of  the  old  patriarchs  were,  that  God 
renewed  it  now  with  them,  rather  than  before? 

Evan.  No,  indeed ;  God  did  not  renew  it  with  them  now, 
and  not  before,  because  they  were  better  able  to  keep  it,  but 
because  they  had  more  need  to  be  made  acquainted  what  the 
covenant  of  works  is,  than  those  before.  For  though  it  is  true 
the  ten  commandments,  which  were  at  first  perfectly  written 
in  Adam's  heart,  were  much  obliterated  ^  by  his  fall,  yet  some 
impressions  and  relics  thereof  still  remained ;  §  and  Adam  him- 
self was  very  sensible  of  his  fjall,  and  the  rest  of  the  fathers 
were  helped  by  tradition  ;  I   and,  says  Cameron,  "  God   did 


*  Wherein  I  differ  from  this  learned  author  as  to  this  point,  and  for  what 
reasons,  may  be  seen,  p.  55.  note  f. 

f  But  not  as  it  is  a  rule  of  life,  which  is  the  other  member  of  that  distinction. 

X  Both  in  the  heart  of  Adam  himself,  and  of  his  descendants  in  the  first 
ages  of  the  world. 

^  Both  with  him  and  them. 

II  The  doctrine  of  the  fall,  with  whatsoever  other  doctrine  was  necessary 
to  salvation,  was  handed  down  from  Adam,  the  fathers  communicating 
the  same  to  their  children  and  children's  children.  There  were  but  eleven 
patriarchs  before  the  flood  ;  1.  Adam,  2.  Seth,  3.  Enos,  4.  Cainan,  5. 
Mahalaleel,  6.  Jared,  7.  Enoch,  8.  Methuselah,  9.  Lamech,  10.  Noah,  11. 
Shem.  Adam  having  lived  930  years.  Gen.  v.  5,  was  known  to  Lamech, 
Noah's  father,  with  whom  he  lived  66  years,  and  much  longer  with 
the  rest  of  the  fathers  before  him  ;  so  that  Lamech,  and  those  before  him, 
might  have  the  doctrine  from  Adam's  own  mouth.  Methuselah  lived 
with   Adam  243  years,  and  with    Shem  98    years  before  the  deluge.      See 


MODERN   DIVINITY.  61 

speak  to  tlie  patriarchs  from  heaven,  yea,  and  he  spake  unto 
them  by  his  angels  ;"*  but  now,  by  this  time,  sin  had  almost 
obliterated  and  defaced  the  impressions  of  the  law  written  in 
their  hearts  ;t  and  by  their  being  so  long  in  Egypt,  they  were 
so  corrupted,  that  the  instructions  and  ordinances  of  their 
fathers  were  almost  worn  out  of  mind;  and  their  fall  in  Adam 
was  almost  forgotten,  as  the  apostle  testifies,  Rom.  v.  13,  14, 
saying,  "  Before  the  time  of  the  law,  sin  was  in  the  world,  but 
sin  is  not  imputed  when  there  is  no  law."  Nay,  in  that  long 
course  of  time  betwixt  Adam  and  Moses,  men  had  forgotten 
•what  was  sin  ;  so,  although  God  had  made  a  promise  of  bless- 
ing to  Abraham,  and  to  all  his  seed,  that  would  plead  interest 
in  it,:j;  yet  these  people  at  this  time  were  proud  and  secure,  and 
heedless  of  their  estate ;  and  though  "  sin  was  in  them,  and 
death  reigned  over  them,"  yet  they  being  without  a  law  to 
evidence  this  sin  and  death  unto  their  consciences, §  they  did 
not  impute  it  unto  themselves,  they  would  not  own  it,  nor 
charge  themselves  with  it ;  and  so,  by  consequence,  found  no 
need  of  pleading  the  promise  made  to  Abraham  ;|  Rom.  v.  20, 
therefore,  "  the  law  entered,"  that  Adam's  offence  and  their 
own  actual  transgression  might  abound,  so  that  now  the  Lord 
saw  it  needful,  that  there  should  be  a  new  edition  and  publi- 
cation of  the  covenant  of  works,  the  sooner  to  compel  the  elect 
unbelievers  to  come  to  Christ,  the  promised  seed,  and  that  the 
grace  of  God  in  Christ  to  the  elect  believers  might  appear  the 
more  exceeding  glorious.  So  that  you  see  the  Lord's  inten- 
tion therein  was,  that  they,  by  looking  upon  this  covenant 

Gen.  V.  And  what  Shem,  who,  after  the  dehige,  lived  502  years,  Gen. 
xi.  10,  11,  had  learned  from  Methuselah,  he  had  occasion  to  teach  Ar- 
phaxad,  Salah,  Eber,  Pelep:,  Reu,  Serug,  Nahor,  Terah,  Abraham,  Isaac, 
Gen.  xxi.  5,  and  Jacob,  to  whose  51st  year  he  (viz:  Shem)  reached.  Gen. 
xi.  10,  and  xxi.  5,  and  xxv.  26,  compared.  [Vid.  Bail.  Op.  Hist.  Chron. 
p.  2,  3.]  Thus  one  may  perceive,  how  the  nature  of  the  law  and  cove- 
nant of  works  given  to  Adam,  might  be  far  better  known  to  them,  than 
to  the  Israelites  after  their  long  bondage  in  Egypt. 

*  That  is,  and  besides  all  this,  God  spake  to  the  patriarchs  immediately 
and  by  angels.  But  neither  of  these  do  we  find  during  the  time  of  the 
bondage  in  Egypt,  until  the  angel  of  the  Lord  appeared  to  Moses  in  the 
bush,  and  ordered  him  to  go  and  bring  the  people  out  of  Egypt,  Exod.  iii. 

fThe  remaining  impressions  of  the  law  on  the  hearts  of  the  Israelites. 

I  By  faith ;  believing,  embracing,  and  appropriating  it  to  themselves, 
Heb.  xi.  13  ;  Jer.  iii.  4. 

g  Inasmuch  as  the  remaining  impressions  of  the  law  on  their  hearts 
were  so  weak,  that  they  were  not  sufficient  for  the  purpose. 

II  By  faith  proposing  it  as  their  only  defence,  and  opposing  it  to  the 
demands  of  the  law  or  covenant  of  works,  as  their  only  plea. 

6 


62  THB   MARROW  OP 

might  be  put  in  mind  wliat  was  their  duty  of  old,  when  they 
were  in  Adam's  loins ;  yea,  and  what  was  their  duty  still,  if 
they  would  stand  to  that  covenant,  and  so  go  the  old  and 
natural  way  to  work;  yea,  and  hereby  they  were  also  to  see 
what  was  their  present  infirmity  in  not  doing  their  duty  ;* 
that  so  they  seeing  an  impossibility  of  obtaining  life  by  that 
way  of  works,  first  appointed  in  paradise,  they  might  be  hum- 
bled, and  more  heedfully  mind  the  promise  made  to  their  father 
Abraham,  and  hasten  to  lay  hold  on  the  Messiah,  or  promised 
seed. 

Norn.  Then,  sir,  it  seems  that  the  Lord  did  not  renew  the 
covenant  of  works  with  them,  to  the  intent  that  they  should 
obtain  eternal  life  by  their  yielding  obedience  to  it  ? 

Evan.  No,  indeed ;  God  never  made  the  covenant  of  works 
with  any  man  since  the  fall,  either  with  expectation  that  he 
should  fhlfil  it,t  or  to  give  him  life  by  it ;  for  God  never  ap- 
points any  thing  to  an  end,  to  the  which  it  is  utterly  unsuit- 
able and  improper.  Now  the  law,  as  it  is  the  covenant  of 
works,  is  become  weak  and  unprofitable  to  the  purpose  of  sal- 
vation ;:}:  and,  therefore,  God  never  appointed  it  to  man,  since 
the  fall,  to  that  end.  And  besides,  it  is  manifest  that  the  pur- 
pose of  God,  in  the  covenant  made  with  Abraham,  was  to  give 
life  and  salvation  by  grace  and  promise;  and,  therefore,  his  pur- 
pose in  renewing  the  covenant  of  works,  was  not,  neither  could 
be,  to  give  life  and  salvation  by  working ;  for  then  there  would 
have  been  contradictions  in  the  covenants,  and  instability  in  him 
that  made  them.  Wherefore  let  no  man  imagine  that  God 
published  the  covenant  of  works  on  Mount  Sinai,  as  though 
he  had  been  mutable,  and  so  changed  his  determination  in  that 
covenant  made  with  Abraham  ;  neither  yet  let  any  man  sup- 
pose, that  God  now  in  process  of  time  had  found  out  a  better 
way  for  man's  salvation  than  he  knew  before :  for,  as  the  cove- 
nant of  grace  made  with  Abraham  had  been  needless,  if  the 
covenant  of  works  made  with  Adam  would  have  given  him  and 
his  believing  seed  life ;  so,  after  the  covenant  of  grace  was 
once  made,  it  was  needless  to  renew  the  covenant  of  works,  to 
the  end  that  righteousness  of  life  should  be  had  by  the  obser- 

*  How  far  they  came  short  of,  and  could  not  reach  unto  the  obedience 
they  owed  unto  God,  according  to  the  perfection  of  the  holy  law. 

t  Nor  before  the  fall  neither,  properly  speaking  ;  but  the  expression  is 
agreeable  to  Scripture  style,  Isa.  v.  4,  "  Wherefore  when  I  looked  it 
should  bring  forth  grapes,  brought  it  forth  wild  grapes?" 

X  Rom.  viii.  3,  "  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh  ;  God  sending  his  own  Son,"  &c. 


MODERN   DIVINITY.  &St 

vation  of  it.  The  which  will  yet  more  evidently  appear,  if  we 
consider,  that  the  apostle,  speaking  of  the  covenant  of  works 
as  it  was  given  on  Mount  Sinai,  says,  "  It  was  added  because 
of  transgressions,"  Gal.  iii.  19.  It  was  not  set  up  as  a  solid 
rule  of  righteousness,  as  it  was  given  to  Adam  in  paradise,  but 
was  added  or  put  to  ;*  it  was  not  set  up  as  a  thing  in  gross  by 
itself. 

N'om.  Then,  sir,  it  should  seem  that  the  covenant  of  works 
was  added  to  the  covenant  of  grace,  to  make  it  more  complete. 

Evan.  0  no !  you  are  not  so  to  understand  the  apostle,  as 
though  it  were  added  by  way  of  ingrediency  as  a  part  of  the 
covenant  of  grace,  as  if  that  covenant  had  been  incomplete 
without  the  covenant  of  works ;  for  then  the  same  covenant 
should  have  consisted  of  contradictory  materials,  and  so  it 
should  have  overthrown  itself;  for,  says  the  apostle,  "If  it  be 
by  grace,  then  it  is  no  more  of  works ;  otherwise  grace  is  no 
more  grace :  but  if  it  be  of  works,  then  it  is  no  more  of  grace  ; 
otherwise  work  is  no  more  work,"  Eom.  xi.  6.  But  it  was 
added  by  way  of  subserviency  and  attendance^  the  better  to  ad- 
vance and  make  effectual  the  covenant  of  grace ;  so  that  al- 
though the  same  covenant  that  was  made  with  Adam  was 
renewed  on  Mount  Sinai,  yet  I  say  still,  it  was  not  for  the  same 
purpose.  For  this  was  it  that  God  aimed  at,  in  making  the 
covenant  of  works  with  man  in  innocency,  to  have  that  which 
was  his  due  from  man  rf  but  God  made  it  with  the  Israelites 
for  no  other  end,  than  that  man,  being  thereby  convinced  of 
his  weakness,  might  flee  to  Christ.  So  that  it  was  renewed 
only  to  help  forward  and  introduce  another  and  a  better  cove- 
nant ;  and  so  to  be  a  manuduction  unto  Christ,  viz  :  to  discover 
sin,  to  waken  the  conscience,  and  to  convince  them  of  their 
own  irapotency,  and  so  drive  them  out  of  themselves  to  Christ. 

*  It  was  not  set  up  by  itself  as  an  entire  rule  of  righteousness,  to  which 
alone  they  were  to  look  who  desired  righteousness  and  salvation,  as  it 
was  in  the  case  of  upright  Adam,  "  For  no  man,  since  the  fall,  can  attain 
to  righteousness  and  life  by  the  moral  law,"  Lar.  Cat.  ques.  94.  But  it 
was  added  to  the  covenant  of  grace,  that  by  looking  at  it  men  might  see 
what  kind  of  righteousness  it  is  by  which  they  can  be  justified  in  the 
eight  of  God ;  and  that  by  means  thereof,  finding  themselves  destitute  of 
that  righteousness,  they  might  be  moved  to  embrace  the  covenant  of  grace, 
in  which  that  righteousness  is  held  forth  to  be  received  by  faith. 

f  This  was  the  end  of  the  work,  namely,  of  n)aking  the  covenant  of 
works  with  Adam,  but  not  of  the  repeating  of  it  at  Sinai ;  it  was  also  the 
end  or  design  of  the  worker,  namely  of  God,  who  made  that  covenant 
with  Adam,  to  have  his  due  from  man,  and  he  got  it  from  the  Man  Christ 
Jesus. 


64  THE   MAEROW   OF 

Know  it  then,  I  beseech  you,  that  all  this  while  there  was  no 
other  way  of  life  given,  either  in  whole,  or  in  part,  than  the 
covenant  of  grace.  All  this  while  God  did  but  pursue  the 
design  of  his  own  grace  ;  and,  therefore,  was  there  no  incon- 
sistency either  in  God's  will  or  acts  ;  only  such  was  his  mercy, 
that  he  subordinated  the  covenant  of  works,  and  made  it  sub- 
servient to  the  covenant  of  grace,  and  so  to  tend  to  evangelical 
purposes, 

Nom.  But  yet,  sir,  methinks  it  is  somewhat  strange  that  the 
Lord  should  put  them  upon  doing  the  law,  and  also  promise 
them  life  for  doing,  and  yet  never  intend  it. 

Evan.  Though  he  did  so,  yet  did  he  neither  require  of  them 
that  which  was  unjust,  nor  yet  dissemble  with  them  in  the 
promise ;  for  the  Lord  may  justly  require  perfect  obedience  at 
all  men's  hands,  by  virtue  of  that  covenant  which  was  made 
with  them  in  Adam ;  and  if  any  man  could  yield  perfect  obe- 
dience to  the  law,  both  in  doing  and  suffering,  he  should  have 
eternal  life  ;  for  we  may  not  deny  (  says  Calvin)  but  that  the 
reward  of  eternal  salvation  belongeth  to  the  upright  obedience 
of  the  law.*  But  God  knew  well  enough  that  the  Israelites 
were  never  able  to  yield  such  an  obedience :  and  yet  he  saw  it 
meet  to  propound  eternal  life  to  them  upon  these  terms  ;  that 
so  he  might  speak  to  them  in  their  own  humour,  as  indeed  it 
was  meet :  for  they  swelled  with  mad  assurance  in  themselves, 
saying,  "  All  that  the  Lord  commandeth  we  will  do,"  and  be 
obedient,  Bxod.  xix.  8.  Well,  said  the  Lord,  if  you  will 
needs  be  doing,  why  here  is  a  law  to  be  kept ;  and  if  you  can 
fully  observe  the  righteousness  of  it,  you  shall  be  saved:  send- 
ing them  of  purpose  to  the  law,  to  awaken  and  convince  them, 
to  sentence  and  humble  them,  and  to  make  them  see  their  own 
folly  in  seeking  for  life  that  way  ;  in  short,  to  make  them  see 
the  terms  under  which  they  stood,  that  so  they  might  be  brought 
out  of  themselves,  and  expect  nothing  from  the  law,  in  relation 
to  life,  but  all  from  Christ.  For  how  should  a  man  see  his 
need  of  life  by  Christ,  if  he  do  not  first  see  that  he  is  fallen 
from  the  way  of  life  ?  and  how  should  he  understand  how  far 
he  had  strayed  from  the  way  of  life,  unless  he  do  first  find 
what  is  that  way  of  life?  Therefore  it  was  needful  that  the 
Lord  should  deal  with  them  after  such  a  manner  to  drive  them 
out  of  themselves,  and  from  all  confidence  in  the  works  of  the 


*  That  is,  the  perfect  obedience  of  the  law ;  as  it  is  said,  Eccl.  vii.  29, 
"  God  made  man  upright." 


MODERN   DIVINITY.  65 

law ;  tbat  so,  by  faith  in  Christ,  they  might  obtain  righteous- 
ness and  life.  And  just  so  did  our  Saviour  also  deal  with  that 
young  expounder  of  the  law,  Matt.  xix.  16,  who  it  seems,  was 
sick  of  the  same  disease:  "Good  Master,"  says  he,  "what 
shall  I  do  that  I  may  inherit  eternal  life?"  He  doth  not, 
says  Calvin,  simply  ask,  which  way  or  by  what  means  he 
should  come  to  eternal  life,  but  what  good  he  should  do  to  get 
it ;  whereby  it  appears,  that  he  was  a  proud  justiciary,  one 
that  swelled  in  fleshly  opinion  that  he  could  keep  the  law,  and 
be  saved  by  it ;  therefore  he  is  worthily  sent  to  the  law  to 
work  himself  weary,  and  to  see  need  to  come  to  Christ  for  rest. 
And  thus  you  see  that  the  Lord,  to  the  former  promises  made 
to  the  fathers,  added  a  fiery  law  ;  which  he  gave  from  Mount 
Sinai,  in  thundering  and  lightning,  and  with  a  terrible  voice, 
to  the  stubborn  and  stiff-necked  Israel ;  whereby  to  break  and 
tame  them,  and  to  make  them  sigh  and  long  for  the  promised 
Eedeemer. 

Sect,  4. — Ant.  And,  sir,  did  the  law  produce  this  effect  in 
them  ? 

Evan.  Yea,  indeed,  it  did ;  as  will  appear,  if  you  consider, 
that  although,  before  the  publishing  of  this  covenant,  they  were 
exceeding  proud  and  confident  of  their  own  strength  to  do  all 
that  the  Lord  would  have  them  do ;  yet  when  the  Lord  came 
to  deal  with  them  as  men  under  the  covenant  of  works,  in 
showing  himself  a  terrible  judge  sitting  on  the  throne  of  justice, 
like  a  mountain  burning  with  fire,  summoning  them  to  come 
before  him  by  the  sound  of  a  trumpet,  (yet  not  to  touch  the 
mountain  without  a  mediator,)  Heb.  xii.  19,  20,  they  were  not 
able  to  endure  the  voice  of  words,  nor  yet  to  abide  that  which 
was  commanded,  insomuch,  as  Moses  himself  did  fear  and 
quake  ;  and  they  did  all  of  them  so  fear,  and  shake,  and  shiver, 
that  their  peacock  feathers  were  now  pulled  down.  This  ter- 
rible show  wherein  God  gave  his  law  on  Mount  Sinai,  says 
Luther,  did  represent  the  use  of  the  law :  there  was  in  the 
people  of  Israel  that  came  out  of  Egypt  a  singular  holiness  ; 
they  gloried  and  said,  "  We  are  the  people  of  God  ;  we  will 
do  all  that  the  Lord  commandeth."  Moreover,  Moses  sancti- 
fied them,  and  bade  them  wash  their  garments,  and  purify 
themselves,  and  prepare  themselves  against  the  third  day  : 
there  was  not  one  of  them  but  was  full  of  holiness.  The 
third  day,  Moses  bringeth  the  people  out  of  their  tents  to  the 
mountain  in  the  sight  of  the  Lord,  that  they  might  hear  his 
voice.  What  followed  then  ?  why,  when  they  beheld  the  hor- 
rible sight  of  the  mountain  smoking  and  burning,  the  black 
6* 


66  THE   MARROW  OP 

clouds  and  tlie  lightnings  flashing  up  and  down  in  this  horri- 
ble darkness,  and  heard  the  sound  of  the  trumpet  blowing  long, 
and  waxing  louder  and  louder,  they  were  afraid,  and  standing 
afar  off,  they  said  not  to  Moses  as  before,  "  All  that  the  Lord 
commandeth  we  will  do;  but  talk  thou  with  us,  and  we  will 
hear,  but  let  not  God  talk  with  us,  lest  we  die."  So  that  now 
they  saw  they  were  sinners,  and  had  offended  God  ;  and,  there- 
fore, stood  in  need  of  a  mediator  to  negotiate  peace,  and  en- 
treat for  reconciliation  between  God  and  them ;  and  the  Lord 
highly  approved  of  their  words,  as  you  may  see,  Deut.  v.  28, 
where  Moses,  repeating  what  they  had  said,  adds  further : 
"  The  Lord  heard  the  voice  of  your  word,  when  ye  spake  to 
me,  and  the  Lord  said  unto  me,  I  have  heard  the  voice  of  the 
words  of  this  people,  which  they  have  spoken  unto  thee,  they 
have  well  said,  all  that  they  have  spoken,"  viz  :  in  desiring  a 
mediator.  Wherefore,  I  pray  you,  take  notice,  that  they  were 
not  commended  for  saying,  "  All  that  the  Lord  commandeth 
we  will  do."  "  No,"  says  a  godly  writer,  "  they  were  not 
praised  for  any  other  thing,  than  for  desiring  a  mediator  ;"* 
whereupon  the  Lord  promised  Christ  unto  them,  even  as  Mo- 
ses testifies,  saying,  "  The  Lord  thy  God  shall  raise  up  unto 
thee  a  prophet  like  unto  me,  from  among  you,  even  of  your 
brethren ;  unto  him  shall  you  hearken,  according  to  all  that 
thou  desiredst  of  the  Lord  thy  God  in  Horeb,  in  the  day  of  the 
assembly,  when  thou  saidst.  Let  me  hear  the  voice  of  the 
Lord  my  God  no  more,  nor  see  this  great  fire  any  more,  tliat 
I  die  not :  and  the  Lord  said  unto  me,  They  have  well  spoken, 
I  will  raise  them  up  a  prophet  from  among  their  brethren  like 


*  I  see  no  warrant  for  restraining  the  sense  of  this  text  to  their  de- 
siring a  mediator.  The  universal  term,  "All  that  they  have  spoken,"  in- 
cludes also  their  engaging  to  receive  the  law  at  the  mouth  of  the  mediator, 
■which  is  joined  with  their  desire,  ver.  27  :  "  Go  thou  near,  and  hear 
all  that  the  Lord  our  God  shall  say ;  and  speak  thou  unto  us  all  that  the 
Lord  our  God  shall  speak  unto  thee,  and  we  will  hear  and  do,"  ver.  28. 
And  the  Lord  said,  "  They  have  well  said  all  that  they  have  spoken." 
But  there  is  a  palpable  difference  between  what  they  spoke,  Exod.  xix. 
8,  and  what  they  spoke  here,  relative  to  their  own  practice.  The  for- 
mer runs  thus :  "  All  that  the  Lord  hath  spoken  we  will  do ;"  the  lat- 
ter thus  :  "  And  we  will  hear  and  do ;"  the  original  text  bears  no 
more.  The  one  relates  to  obedience  only,  the  other  to  faith  also, — 
"  We  will  HEAR,"  i.  e ,  believe,  Isa.  Iv.  3  ;  John  ix.  27.  Hence  the  object 
of  faith,  that  which  is  to  be  believed,  is  called  a  report,  properly  a  hear- 
ing, Isa.  liii.  1  ;  Rom.  x.  16.  The  former  speaks  much  blind  self-confi- 
dence ;  the  latter  a  sense  of  duty  and  a  willing  mind,  but  with  all  a  sense  of 
duty  and  fear  of  mismanagement. 


MODERN   DIVINITY.  67 

unto  thee,  and  I  will  put  my  words  in  his  mouth,  and  he  shall 
speak  unto  them  all  that  I  command  him ;"  and  to  assure  us 
that  Christ  was  the  prophet  here  spoken  of,  he  himself  says 
unto  the  Jews,  John  v.  46,  "  If  you  had  believed  Moses,  you 
would  have  believed  me  ;  for  he  wrote  of  me  ;"  and  that  this 
was  it  which  he  wrote  of  him,  the  apostle  Peter  witnesses, 
Acts  iii.  22 ;  and  so  doth  the  martyr  Stephen,  Acts  vii.  37. 
Thus  you  see,  when  the  Lord  had,  by  means  of  the  covenant 
of  works  made  with  Adam,  humbled  them,  and  made  them 
sigh  for  Christ  the  promised  Seed,  he  renewed  the  promise 
with  them,  yea,  and  the  covenant  of  grace  made  with  Abraham.* 

Ant.  I  pray,  sir,  how  doth  it  appear  that  the  Lord  renewed 
that  covenant  with  them  ? 

Evan.  It  plainly  appears  in  this,  that  the  Lord  gave  them 
by  Moses  the  Levitical  laws,  and  ordained  the  tabernacle,  the 
ark,  and  the  mercy-seat,  which  were  all  types  of  Christ. 
Moreover,  Lev.  i.  1,  "The  Lord  called  unto  Moses  and 
spake  unto  him  out  of  the  tabernacle,"f  and  commanded  him 
to  write  the  Levitical  laws,  and  the  tabernacle  ordinances  ; 
telling  him  withal,  Exod.  xxxiv.  27,  "  that  after  the  tenor  of 
these  words,  he  had  made  a  covenant  with  him,  and  with 
Israel.":j:     So  Moses  wrote  those  laws,  Exod.  xxiv.  4,  not  in 


*  Making  a  promise  of  Christ  to  them,  not  only  as  "  the  seed  of  the 
woman,"  but  aS'  "  the  seed  of  Abraham,"  and  yet  more  particularly,  as  "  the 
seed  of  Israel  :  the  Lord  thy  God  will  raise  up  unto  thee  a  prophet,  from  the 
midst  of  THEE,  of  THY  BRETHREN,"  Deut.  xviii.  15.  And  here  it  is  to  be  ob- 
served, that  this  renewing  of  the  promise  and  covenant  of  grace  with  them 
was  immediately  upon  the  back  of  the  giving  of  the  law  on  Mount  Sinai,  for 
at  that  time  was  their  speech  which  the  Lord  commended  as  well  spoken : 
this  appears  from  Exod.  xx.  18,  19,  compared  with  Deut.  v.  23—28,  and  upon 
that  speech  of  theirs  was  that  renewal  made,  which  is  clear  from  Deut.  xviii. 
17,  18. 

f  From  the  mercy-seat,  which  was  within  the  tabernacle.  The  tabernacle 
was  an  eminent  type  of  Christ,  Heb.  ix.  11,  as  the  temple  also  was,  John  ii. 
19,  21.  So  this  represented  God's  speaking  in  a  Mediator,  in  Jesus  Christ. 
Here  was  a  change  agreeable  to  the  people's  desire  on  Mount  Sinai.  God 
speaks,  not  from  a  burning  mountain  as  before,  but  out  of  the  tabernacle  :  nor 
with  terrible  thunderings  as  at  Sinai,  but  in  a  still  small  voice,  intimated  to 
us,  and  intimated  by  the  extraordinary  smallness  of  one  letter  in  the  original 
word  rendered  called,  as  the  Hebrew  doctors  do  account  for  that  irregularity 
of  writing  in  that  word. 

X  Moses  exceedingly  feared  and  quaked,  Heb.  xxii.  21,  while  he  stood 
amongst  tlie  rest  of  the  Israelites  at  Mount  Sinai  during  the  giving  of 
the  law,  Exod.  xix.  25,  with  chap.  xx.  21.  But  here  he  is  represented  as 
Israel's  federal  head  in  this  covenant,  he  being  the  typical  mediator  ; 
which  plainly  intimates  the  covenant  of  grace  to  have  been  made  with 
Christ,  and  with   him  in  all  the  elect :  "  I  have  made  a  covenant  with  thee 


68  THE  MARROW  OF 

tables  of  stone,  but  in  an  authentical  book,*  says  Ainswortb, 
called  the  Book  of  the  Covenant,  which  book  Moses  read  in 
the  audience  of  the  people,  Exod.  xxiv.  7,  and  the  people 
consented  unto  it.  Then  Moses  having  before  sent  young 
men  of  the  children  of  Israel,  who  were  f]rst-born,f  and  there- 
fore priests  until  the  time  of  the  Levites,  to  offer  sacrifices  of 
burnt-offerings  and  peace-offerings  unto  the  Lord,  "  took  the 
blood  and  sprinkled  it  on  the  people,  and  said.  Behold  the 
blood  of  the  covenant  which  the  Lord  hath  made  with  you 
concerning  these  things ;"  whereby  they  were  taught,  that  by 
virtue  of  blood,  this  covenant  betwixt  God  and  them  was  con- 
firmed, and  that  Christ,  by  his  blood  shed,  should  satisfy  for 
their  sins  ;  for,  indeed,  the  covenant  of  grace  was,  before  the 
coming  of  Christ,  sealed  by  his  blood  in  types  and  figures,:}: 

Sect.  o. — Ant.  But,  sir,  was  this  every  way  the  same  cove- 
nant that  was  made  with  Abraham  ? 

Evan.  Surely  I  do  believe,  that  reverend  Bullinger  spake 
very  truly,  when  he  said  that  God  gave  unto  these  people  no 
other  religion,  in  nature,  substance,  and  matter  itself,  differing 
from  the  laws  of  their  fathers ;  though,  for  some  respects,  he 
added  thereunto  many  ceremonies  and  certain  ordinances;  the 


and  with  Israel,"  says  the  text. — See  the  first  note  on  the  preface,  in  the 
Larger  Catechism,  quest.  31. 

*  Moses  was  twice  on  the  Mount  with  God  forty  days.  In  the  time  of 
the  second  forty  days  he  received  the  order  to  write,  mentioned  Exod. 
xxxiv.  27,  as  appears  by  comparing  ver.  27  with  28.  This  comprehended 
his  writings  of  the  Levitical  laws,  but  not  of  the  decalogue  or  ten  com- 
mandments ;  for  these  last,  God  himself  wrote  on  tables  of  stone,  veise 
28  compared  with  verse  1.  This  peremptory  divine  order,  Moses,  no 
doubt,  did  obey  ;  understanding  it  of  writing  in  a  book,  since  he  was  not 
commanded  to  write  another  way.  So,  in  a  like  case,  before  he  went  up 
into  the  Mount  for  the  first  forty  days,  he  wrote  Levitical  laws  in  a  book 
called  the  Book  of  the  Covenant,  Exod.  xxiv.  4,  7,  "And  Moses  wrote 
all  the  words  of  the  Lord.  And  he  took  the  book  of  the  covenant  and  read." 
Compare  verse  18.  This  writing  also  comprehended  Levitical  laws,  but  not 
the  ten  commandments.  For  all  the  words  of  the  Lord  which  Moses  wrote, 
were  all  the  words  of  the  Lord  which  Moses  told  the  people.  And  what  these 
were,  appears  from  his  commission  received  for  that  effect  :  chap.  xx.  21,  22, 
"And  tlie  people  stood  afar  ofiF,  and  Moses  drew  near  unto  the  thick  darkness 
where  God  was  ;  and  the  Lord  said  unto  Moses,  Thus  thou  shalt  say  unto  the 
children  of  Israel,"  «fec.  So  "  all  the  words"  were  these  which  follow  to  the  end 
of  the  23d  chapter. 

f  In  the  original  text,  [verse  5,)  they  are  called  emphatically  the  young  men 
(or  ministers,  or  servants,  1  Sam.  ii.  13,  15  ;  Esth.  ii.  2,)  of  the  children  of 
Israel,  to  signify  that  they  were  first-born.  And  so  Onkelos  reads  it,  "the 
first-born  of  the  children  of  Israel." 

X  The  blood  of  the  sacrifices  representing  the  precious  blood  of  Christ. 


MODERN  DIVINITY.  6» 

which  he  did  to  keep  their  minds  in  expectation  of  the  coming 
of  Christ  whom  he  had  promised  unto  them  ;  and  to  confirm 
them  in  Rooking  for  him,  lest  they  should  wax  faint.  And  as 
the  Lord  did  thus  by  the  ceremonies,  as  it  were,  lead  them  by 
the  hand  to  Christ ;  so  did  he  make  them  a  promise  of  the 
land  of  Canaan,  and  outward  prosperity  in  it,  as  a  type  of 
heaven,  and  eternal  happiness;  so  that  the  Lord  dealt  with 
them  as  with  children  in  their  infancy  and  under  age,  leading 
them  on  by  the  help  of  earthly  things,  to  heavenly  and  spi- 
ritual, because  they  were  but  young  and  tender,*  and  had  not 
that  measure  and  abundance  of  the  Spirit  which  he  had  be- 
stowed upon  his  people  now  under  the  gospel. 

Ant.  And,  sir,  do  you  think  that  these  Israelites  at  this 
time  did  see  Christ  and  salvation  by  him  in  these  types  and 
shadows  ? 

Evan.  Yes  ;  there  is  no  doubt  but  Moses  and  the  rest  of 
the  believers  among  the  Jews  did  see  Christ  in  them,  "  For," 
says  Tindal,  "though  all  the  sacrifices-and  ceremonies  had  a 
star-light  of  Christ,  yet  some  of  them  had  the  light  of  the 
broad  day,  a  little  before  the  sun-rising;"  and  did  express  him, 
with  the  circumstances  and  virtue  of  his  death,  as  plainly,  as 
if  his  passion  had  been  acted  upon  a  scaffold :  "  Insomuch," 
says  he,  "  that  I  am  fully  persuaded,  and  cannot  but  believe, 
that  God  had  showed  Moses  the  secrets  of  Christ,  and  the  very 
manner  of  his  death  aforehand ;"  and,  therefore,  no  doubt  but 
that  they  offered  their  sacrifices  by  faith  in  the  Messiah,  as 
the  apostle  testifies  of  Abel,  Heb.  xi.  4.  I  say,  there  is  no 
question  but  every  spiritual  believing  Jew,  when  he  brought 
his  sacrifice  to  be  offered,  and,  according  to  the  Lord's  com- 
mand, laid  his  hands  upon  it  whilst  it  was  yet  alive,  Lev.  i.  4, 
did,  from  his  heart,  acknowledge  that  he  himself  had  de- 
served to  die  ;  but  by  the  mercy  of  God  he  was  saved, f  and 
his  desert  laid  upon  the  beast ;:{:  and  as  that  beast  was  to  die, 
and  be  offered  in  sacrifice  for  him,  so  did  he  believe  that  the 
Messiah  should  come  and  die  for  him,  upon  whom  he  put  his 
hands,  that  is,  laid  all  his  iniquities  by  the  hand  of  faith.§     So 

*The  church  was  in  her  minority  under  the  law,  Gal.  iv.  1 — 3. 

f  From  the  death  he  had  deserved  by  his  sin. 

t'l'jT)ically. 

^ "  The  mystical  signification  of  the  sacrifices,  and  especially  this  rite, 
some  think  the  apostle  means  by  the  doctrine  of  '  laying  on  of  hands,' 
Heb.  vi.  2,  which  typified  evangelical  faith."  Henry  on  Lev.  i.  4.  It 
is  evident  that  the  offerer,  by  laying  his  hand  on  the  head  of  the  sacrifice, 
did  legally  unite  with  it;  laid  bis  sin,  or  transferred  his  guilt  upon  it,  in. 


70  THE   MABROW   OF 

that,  as  Beza  on  Job  i.  says,  "The  sacrifices  were  to  them 
holy  mysteries,  in  which,  as  in  certain  glasses,  they  did  both 
see  themselves  to  their  own  condemnation  before  God,*  and 
also  beheld  the  mercy  of  God  in  the  promised  Messiah,  in  time 
to  be  exhibited:"  "And  therefore,"  says  Calvin,  Instit.  p. 
239,  "  the  sacrifices  and  satisfactory  ofierings  were  called 
Ashemoth^  which  word  properly  signifies  sin  itself,  to  show  that 
Jesus  Christ  was  to  come  and  perform  a  perfect  expiation,  by 
giving  his  own  soul  to  be  an  asham,  that  is,  a  satisfactory 
oblation." 

Wherefore,  you  may  assure  yourself,  that  as  Christ  was 
always  set  before  the  fathers  in  the  Old  Testament,  to  whom 
they  might  direct  their  faith,  and  as  God  never  put  thera  in 
hope  of  any  grace  or  mercy,  nor  ever  showed  himself  good 
unto  them  without  Christ  ;t  even  so  the  godly  in  the  Old  Tes- 
tament knew  Christ  by  whom  they  did  enjoy  these  promises  of 
God,  and  were  joined  to  him.:}:  And,  indeed,  the  promise  of 
salvation  never  stood  fi-rm  till  it  came  to  Christ.§  And  there 
was  their  comfort  in  all  their  troubles  and  distresses,  according 
as  it  is  said  of  Moses,  Heb.  xi.  26,  27,  "  He  endured  as  seeing 
him  who  is  invisible,!  esteeming  the  reproach  of  Christ  greater 
riches  than  the  treasures  of  Egypt,  for  he  had  respect  to  the 
recompense  of  reward." 

And  so,  as  Ignatius  says,  the  prophets  were  Christ's  ser- 
vants, who,  foreseeing  him  in  spirit,  both  waited  for  him  as 
their  master,  and  looked  for  him  as  their  Lord  and  Saviour, 
saying,  "  He  shall  come  and  save  us." 

And  so  says  Calvin,  Institut.  p.  207,  "So  oft  as  the  pro- 
phets speak  of  the  blessedness  of  the  faithful,  the  perfect  image 

a  typical  or  ceremonial  way,  Lev.  xvi.  21  ;  the  substance  and  truth  of 
which  cerenjonial  action  plainly  appears  to  be  faith,  or  believing  on  Jesua 
Christ,  which  is  the  soul's  assenting,  for  its  own  part,  to,  and  acquiescing 
in  the  glorious  device  of,  "  the  Lord's  laying  on  him  the  iniquities  of  us 
all,"  Isa.  liii.  6. 

*  That  is,  they  saw  themselves,  as  in  themselves  condemned  by  the 
holy  law. 

f  That  is,  as  an  absolute  God  out  of  Christ,  but  always  as  a  God  in 
Christ. 

X  To  Christ,  by  faith. 

§  It  stood,  at  first,  on  man's  own  obedience  :  which  ground  quickly 
failed:  then,  it  came  to  Christ,  where  it  stood  firm.  Gen.  iii.  1.5.  It 
(namely,  "  the  seed  of  the  woman  ")  "  shall  bruise  thy  head,"  viz  :  the  ser- 
pent's head. 

II "  Faith  presenting  to  his  view  at  all  times  the  great  angel  of  the  cove- 
nant, God  the  Son,  the  Redeemer  of  him  and  Israel."  Suppl.  Poole's 
Annot.  on  the  Text. 


MODERN  DIVINITY.  3^ 

that  they  have  painted  thereof  was  such  as  might  ravish  men's 
minds  out  of  the  earth,  and  of  necessity  raise  them  up  to  the 
consideration  of  the  felicity  of  the  life  to  come ;"  so  that  we 
may  assuredly  conclude,  with  Luther,  that  all  the  fathers,  pro- 
phets, and  holy  kings,  were  righteous,  and  saved  by  faith  ia 
Christ  to  come  ;  and  so,  indeed,  as  Calvin  says,  lustitut.  p. 
198,  "  were  partakers  of  all  one  salvation  with  us." 

Ant.  But,  sir,  the  Scriptures  seem  to  hold  forth  as  though 
they  were  saved  one  way,  and  we  another  way  ;  for  you  know 
the  prophet  Jeremiah  makes  mention  of  a  twofold  covenant ; 
therefore  it  is  somewhat  strange  to  me,  that  they  should  be 
partakers  of  one  way  of  salvation  with  us. 

Evan.  Indeed,  it  is  true,  the  Lord  did  bequeath  unto  the 
fathers,  righteousness,  life,  and  eternal  salvation,  in  and  through 
Christ  the  Mediator,  being  not  yet  come  in  the  flesh,  but  pro- 
mised :  and  unto  us  in  the  New  Testament  he  gives  and  be- 
queaths them  to  us  in  and  through  Christ,  being  already  come, 
and  having  actually  purchased  them  for  us  ;  and  the  covenant 
of  grace  was,  before  the  coming  of  Christ,  sealed  by  his  blood 
in  types  and  figures ;  and  at  his  death  in  his  flesh,*  it  was 
sealed  and  ratified  by  his  very  blood,  actually,  and  in  very  deed 
shed  for  our  sins.  And  the  old  covenant,  in  respect  of  the 
outward  form  and  manner  of  sealing,  was  temporary  and 
changeable  ;  and  therefore  the  types  ceased,  and  only  the  sub- 
stance remains  firm  ;  but  the  seals  of  the  new  are  unchange- 
able, being  commemorative,  and  shall  show  the  Lord's  death 
until  his  coming  again.  And  their  covenant  did  first  and 
chiefly  promise  earthly  blessings,f  and  in  and  under  these  it  did 
signify  and  promise  all  spiritual  blessings  and  salvation  ;  but 
our  covenant  promises,  Christ  and  his  blessings  in  the  first 
place,  and  after  them  earthly  blessings. 

These,  and  some  other  circumstantial  difi*erences  in  regard 
to  administration,  there  were  betwixt  their  way  of  salvation,  or 
covenant  of  grace,  and  ours ;  which  moved  the  author  to  the 
Hebrews,  Heb.  viii.  8,  to  call  theirs  old,  and  ours  new ;  but, 
in  regard  to  substance,  they  were  all  one  and  the  very  same  \X 

*  "  Christ — being  put  to  death  in  the  flesh,"  1  Pet.  iii.  18. 

t  Chiefly ;  in  so  far  as,  in  that  dispensation  of  the  covenant  of  grace,  the 
promises  of  earthly  blessings  were  chiefly  insisted  on  ;  and  the  promises  of 
spiritual  blessings  and  salvation  more  sparingly. 

I "  There  are  not,  therefore,  two  covenants  of  grace,  differing  in  sub- 
stance ;  but  one  and  the  same  under  various  dispensations."  Westm. 
Confess,  chap.  7,  art.  6.  And  their  covenant  of  grace,  confirmed  by  the 
sprinkling   of  blood,  E.xod.  x.xiv ;  Heb.   ix.   19,   20,  (the  which   covenant 


72  THE  MARROW  OF 

for  in  all  covenants  this  is  a  certain  rule,  "If  tlie  subject 
matter,  the  fruit  and  the  conditions,  be  the  same,  then  is  the 
covenant  the  same :"  but  in  these  covenants  Jesus  Christ  is  the 
subject  matter  of  both,  salvation  the  fruit  of  both,  and  faith 
the  condition  of  both  :*  therefore,  I  say,  though  they  be  called 
two,  yet  they  are  but  one ;  the  which  is  confirmed  by  two 
faithful  witnesses :  the  one  is  the  apostle  Peter,  who  says, 
Acts  XV.  11,  "  We  believe,  that  through  the  grace  of  our 
Lord  Jesus  Christ,  we  shall  be  saved  even  as  they ;"  meaning 
the  fathers  in  the  Old  Testament,  as  is  evident  in  the  verse 
next  before.  The  other  is  the  apostle  Paul,  who  says.  Gal. 
iii.  6,  7,  ''Abraham  believed  God,  and  it  was  accounted  to 
him  for  righteousness,  know  ye,  therefore,  that  they  which  are 
of  faith,  the  same  are  the  children  of  Abraham  :"  by  which 
testimony,  says  Luther,  on  the  Galatians,  p.  116,  "  we  may 
see  that  the  faith  of  our  fathers  in  the  Old  Testament,  and 
ours  in  the  New,  is  all  one  in  substance. 

Ant.  But  could  they  that  lived  so  long  before  Christ,  ap- 
prehend his  righteousness  by  faith  for  their  justification  and 
salvation  ? 

Evan.  Yea,  indeed;  for  as  Mr.  Forbes,  on  Justification, 
p.  90,  truly  says,  it  is  as  easy  for  faith  to  apprehend  righteous- 
ness to  come,  as  it  is  to  apprehend  righteousness  that  is  past : 
wherefore,  as  Christ's  birth,  obedience,  and  death,  were  in  the 
Old  Testament  as  effectual  to  save  sinners,  as  they  are  now ; 
so  all  the  faithful  forefathers,  from  the  beginning,  did  partake 
of  the  same  grace  with  us,  by  believing  in  the  same  Jesus 
Christ,  and  so  were  justified  by  his  righteousness,  and  saved 
eternally  by  faith  in  him.     It  was  by  virtue  of  the  death  of 

they  brake,  by  their  unbelief  frustrating  the  manner  in  which  it  was  ad- 
ministered to  them,)  was  given  to  them  when  the  Lord  had  led  them  out 
of  Egypt,  and  at  Sinai  too,  as  well  as  the  ten  commandments  delivered  to 
them  as  the  covenant  of  works.  This  is  evident  from  Exod.  xx.  1 — 17, 
compared  with  Deut.  v.  2 — 22,  and  Exod.  xx.  20,  21,  compared  with  chap, 
xxiv.  3 — 8.     See  page  68,  note.* 

*  Not  in  a  strict  and  proper  sense,  as  that,  upon  the  performance  of 
which  the  right  and  title  to  the  benefits  of  the  covenant  are  founded  and 
pleaded  ;  as  perfect  obedience  was  the  condition  of  the  covenant  of  works. 
Christ's  fulfilling  of  the  law,  by  his  obedience  and  death,  is  the  only  con- 
dition of  the  covenant  of  grace,  in  that  sense.  But  in  a  large  and  improper 
sense,  as  that  whereby  one  accepts  and  embraces  the  covenant  and  the 
proper  condition  thereof,  and  is  savingly  interested  in  Jesus  Christ,  the 
head  of  the  covenant.  •'  The  grace  of  God  is  manifested  in  the  second  cove- 
nant, in  that  he  freely  provideth  and  offereth  to  sinners  a  Mediator,  and 
life  and  salvation  by  him  ;  and  requiring  faith  as  the  condition  to  interest  them 
in  him,"  &c.     Lar.  Cat.  quest.  32. 


MODERN   DIVINITY.  73 

Christ,  that  Enoch  was  translated  that  he  should  not  see  death ; 
and  Elias  was  taken  up  into  heaven  by  virtue  of  Christ's  re- 
surrection and  ascension.  So  that  from  the  world's  beginning 
to  the  end  thereof, 'the  salvation  of  sinners  is  only  by  Jesus 
Christ ;  as  it  is  written,  "  Jesus  Christ,  the  same  yesterday,  and 
to-day,  and  for  ever,"  Heb.  xiii.  8. 

Ant.  Why,  then,  sir,  it  seems  that  those  who  were  saved 
amongst  the  Jews,  were  not  saved  by  the  works  of  the  law  ? 

Evan.  No,  indeed ;  they  were  neither  justified  nor  saved, 
either  by  the  works  of  the  moral  law,  or  the  ceremonial  law. 
For,  as  you  heard  before,  the  moral  law  being  delivered  unto 
them  with  great  terror,  and  under  most  dreadful  penalties, 
they  did  find  in  themselves  an  impossibility  of  keeping  it ;  and 
so  were  driven  to  seek  help  of  a  Mediator,  even  Jesus  Christ, 
of  whom  Moses  was  to  them  a  typical  mediator  ;*  so  that  the 
moral  law  did  drive  them  to  the  ceremonial  law,  which  was 
their  gospel,  and  their  Christ  in  a  figure ;  for  that  the  cere- 
monies did  prefigure  Christ,  direct  unto  him,  and  require  faith 
in  him,  is  a  thing  acknowledged  and  confessed  by  all  men. 

Nom.  Bat,  sir,  I  suppose,  though  believers  among  the  Jews 
were  not  justified  and  saved  by  the  works  of  the  law,  yet  was 
it  a  rule  of  their  obedience  ? 

Evan.  It  is  very  true,  indeed ;  the  law  of  the  ten  command- 
ments was  a  rule  for  their  obedience  ;t  yet  not  as  it  came  from 
Mount  Sinai ;:{:  but  rather  as  it  came  from  Mount  Zion  ;  not 
as  it  was  the  law  or  covenant  of  works,  but  as  it  was  the  law 
of  Christ.  The  which  will  appear,  if  you  consider,  that  after 
the  Lord  had  renewed  with  them  the  covenant  of  grace,  as 
you  heard  before,  (Exod.  xxiv.  at  the  beginning)  the  Lord 
said  unto  Moses,  verse  12,  "  Come  up  to  me  into  the  mount, 
and  be  there,  and  I  will  give  thee  tables  of  stone,  and  a  law 
that  thou  mayest  teach  them  ;"  and  after  the  Lord  had  thus 
written  them  the  second  time  with  his  own  finger,  he  delivered 
them  to  Moses,  commanding  him  to  provide  an  ark  to  put 
them  into ;  which  was  not  only  for  the  safe  keeping  of  them, 
Deut.  ix.  10,  X.  5 ;  but  also  to  cover  the  form  of  the  covenant 
of  works  that  was  formerly  upon  them,  that  believers  might 
not  perceive  it ;  for  the  ark  was  a  notable  type  of  Christ ;  and 


*  That  is  a  type,  he  being  to  them  a  typical  Mediator. 

f  The  obedience  of  the  believing  Jews. 

%  That  is,  in  the  sense  of  our  author,  not  as  the  covenant  of  works,  but  of 
the  twofold  notion  or  consideration  under  which  the  ten  commandments  were 
delivered  from  Mount  Sinai.    See  page  55,  note.f 
7 


74  THE  MARROW  OF 

therefore  the  putting  of  them  therein  did  show  that  they  were 
perfectly  fulfilled  in  him,  Christ  being  "  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth,"  Kom.  x.  4.  The 
which  was  yet  more  clearly  manifest,  in  that  the  book  of  the 
law  was  placed  between  the  cherubim,  and  upon  the  mercy- 
seat,  to  assure  believers  that  the  law  now  came  to  them  from 
the  mercy -seat  ;*  for  there  the  Lord  promised  to  meet  Moses, 
and  to  commune  with  him  of  all  things  which  he  would  give 
him  in  commandment  to  them,  Exod.  xxv.  22. 

Ant.  But,  sir,  was  the  form  quite  taken  away,  so  as  the  ten 
commandments  were  no  more  the  covenant  of  works  ? 

Evan.  Oh  no !  you  are  not  so  to  understand  it.  For  the 
form  of  the  covenant  of  works,t  as  well  as  the  matter,  (on 
God's  part,):}:  came  immediately  from  God  himself,  and  so  con- 
sequently it  is  eternal,  like  himself ;  whence  it  is  that  our  Sa- 
viour says.  Matt.  v.  18,  "Till  heaven  and  earth  pass,  one  jot 
or  one  tittle  shall  in  no  ways  pass  from  the  law,  till  all  be  ful- 
filled." So  that  either  man  himself,  or  some  other  for  him, 
must  perform  or  fulfil  the  condition  of  the  law,  as  it  is  the 
covenant  of  works,  or  else  he  remains  still  under  it  in  a  damn- 
able condition  :  but  now  Christ  hath  fulfilled  it  for  all  be- 
lievers ;  and  therefore,  I  said,  the  form  of  the  covenant  of 
works  was  covered  or  taken  away,  as  touching  the  believing 
Jews ;  but  yet  it  was  neither  taken  away  in  itself,  nor  yet  as 
touching  the  unbelieving  Jews. 

Nom.  Was  the  law  then  still  of  use  to  them,  as  it  was  the 
covenant  of  works  ? 


*  From  an  atoned  God  in  Christ,  binding  tliem  to  obedience  with  the 
strongest  ties,  arising  from  their  creation  and  redemption  jointly ;  but  not 
with  the  bond  of  the  curse,  binding  them  over  to  eternal  death  in  case  of 
transgression,  as  tbe  law  or  covenant  of  works  does  with  them  who  are 
under  it,  Gal.  iii.  10.  The  mercy- seat  was  the  cover  of  the  ark,  and  both 
the  one  and  the  other  types  of  Christ.  Within  the  ark,  under  the  cover 
of  it,  were  the  tables  of  the  law  laid  up.  Thus  was  the  throne  of 
grace,  which  could  not  have  stood  on  mere  mercy,  firmly  established  in 
Jesus  Christ ;  according  to  Psalm  Ixxxix.  14,  "  Justice  and  judgment  are 
the  habitation  \;inarg.  "  establishment"']  of  thy  throne."  The  word  pro- 
perly signifies  a  base,  supporter,  stay,  or  foundation,  on  which  a  thing 
stands  firm,  Ezra  ii.  68,  and  iii.  3 ;  Paalm  civ.  5.  The  sense  is,  0  God 
and  Father  of  our  Lord  Jesus  Christ,  Psalm  Ixxxix.  19,  justice  satisfied, 
and  judgment  fully  executed  in  the  person  of  the  Mediator,  are  the  found- 
dation  and  base  which  thy  throne  of  grace  stands  vipou. 

t  Namely,  the  promissory  and  penal  sanction  of  eternal  life  and  death,  in 
which  God's  truth  was  engaged. 

X  Man's  part  was  his  consenting  to  the  terras  set  before   him  by  hia 
Creator. 


MODERN  DIVINITY.  ^ 

Evan.  Yea,  indeed. 

Ant.  I  pray  you,  sir,  show  of  what  use  it  was  to  them. 

Evan.  I  remember  Luther  (on  the  Galatians,  p.  171)  says, 
"  There  be  two  sorts  of  unrighteous  persons  or  unbelievers : 
the  one  to  be  justified,  and  the  other  not  to  be  justified :  even 
so  was  there  among  the  Jews."  Now,  to  them  that  were  to  be 
justified,  as  you  have  heard,  the  law  was  still  of  iise  to  bring  them 
to  Christ :  as  the  apostle  says.  Gal.  iii.  24,  "  The  law  was  our 
schoolmaster  until  Christ,*  that  we  might  be  made  righteous 
by  faith  ;"  that  is  to  say,  the  moral  law  f  did  teach  and  show 
them  what  they  should  do,  and  so  what  they  did  not;  and  this 
made  them  go  to  the  ceremonial  law  \X  and  by  that  they  were 
taught  that  Christ  had  done  it  for  them  ;§  the  which  they  be- 
lieving,! were  made  righteous  by  faith  in  him.  And  to  the 
second  sort  it  was  of  use,  to  show  them  what  was  good,  and 
what  was  evil ;  and  to  be  as  a  bridle  to  them,  to  restrain  them 
from  evil,  and  as  a  motive  to  move  them  to  good,  for  fear  of 
punishment,^  or  hope  of  reward  in  this  life;  which,  though  it 
was  but  a  forced  and  constrained  obedience,  yet  was  it  neces- 
sary for  the  public  commonwealth,  the  quiet  thereof  being 
thereby  the  better  maintained.  And  though  thereby  they 
could  neither  escape  death,  nor  yet  obtain  eternal  life,  for  want 
of  perfect  obedience,  yet  the  more  obedience  they  yielded 
thereunto,  the  more  they  were  freed  from  temporal  calamities, 
and  possessed  with  temporal  blessings,  according  as  the  Lord 
promised  and  threatened,  Deut.  xxviii. 

Ant.  But,  sir,  in  that  place  the  Lord  seemeth  to  speak  to  his 
own  people,  and  yet  to  speak  according  to  the  tenor  of  the 
covenant  of  works,  which  has  made  me  think  that  believers  in 
the  Old  Testament  were  partly  under  the  covenant  of  works. 

Evan.  Do  you  not  remember  how  I  told  you  before,  that 
the  Lord  did  manifest  so  much  love  to  the  body  of  that  nation, 
that  the  whole  posterity  of  Abraham  **  were  brought  under  a 

*  That  is,  to  bring  us  unto  Christ,  as  we  read  it  with  the  supplement. 

f  As  the  covenant  of  works  ;  so  the  author  uses  that  teim  here,  as  it  is  used, 
Larg.  Cat.  quest.  93,  above  cited. 

X  Broken  under  the  sense  of  guilt,  the  curse  of  the  law,  and  their  utter  inabil- 
ity to  help  themselves  by  doing  or  suffering. 

§  Christ's  satisfying  the  law  for  sinners  by  his  obedience  and  death,  being  the 
great  lesson  taught  by  the  ceremonial  law,  which  was  the  gospel  written  in 
plain  characters,  to  those  whose  eyes  were  opened. 

II  Appropriating  and  applying  to  themselves  by  faith  Christ's  satisfaction 
held  forth  and  exhibited  to  them  in  these  divine  ordinances. 

\  Both  in  time  and  eternity. 

**  Which  were  of  that  nation,  according  to  Gen.  xxi.  12, "  In  Isaac  shall  thy 


76  THE   MARHOW   OF 

state-covenant  or  national  church ;  so  that  for  the  believers' 
sakes  he  enfolded  unbelievers  in  the  compact ;  whereupon  the 
Lord  was  pleased  to  call  them  all  by  the  name  of  his  people^  as 
well  unbelievers  as  believers,  and  to  be  called  their  God  ? 
And  though  the  Lord  did  there  speak  according  to  the  tenor 
of  the  covenant  of  works,  yet  I  see  no  reason  why  he  might 
not  direct  and  intend  his  speech  to  believers  also,  and  yet  they 
remain  only  under  the  covenant  of  grace. 

Ant.  AVhy,  sir,  you  said  that  the  Lord  did  speak  to  them  out 
of  the  tabernacle,  and  from  the  mercy-seat ;  and  that,  doubt- 
less, was  according  to  the  tenor  of  the  covenant  of  grace,  and 
not  according  to  the  tenor  of  the  covenant  of  works.* 

Evan.  I  pray  you  take  notice,  that  after  the  Lord  had  pro- 
nounced all  those  blessings  and  curses,  Deut.  xxviii.  in  the  be- 
ginning of  the  29th  chapter,  it  is  said,  "  These  are  the  words 
of  the  covenant,  which  the  Lord  commanded  Moses  to  make 
with  the  children  of  Israel  in  the  land  of  Moab,  beside  the 
covenant  which  he  made  with  them  in  Horeb."  Whereby  it 
doth  appear  to  me,  that  this  was  not  the  covenant  of  works 
which  was  delivered  to  them  on  Mount  Sinai  ;*  for  the  form 
of  that  covenant  was  eternal  blessings  and  curses,f  but  the 
form  of  this  covenant  was  temporal  blessings  and  curses.:):  So 
that  this  rather  seems  to  be  the  pedagogy  of  the  law,  than  the 
covenant  of  works ;  for  at  that  time  these  people  seemed  to  be 
carried  by  temporal  promises  into  the  way  of  obedience,  and 

seed  be  called."  And  chap,  xxviii.  13,  "  I  am  the  Lord  God  of  Abraham  thy 
father,  and  the  God  of  Isaac  ;  the  land  whereon  thou  liest,  to  thee  will  I  give 
it,  and  to  thy  seed." 

*  The  author  does  not  make  the  covenant  at  Horeb  distinct  from  that  at  Si- 
nai ;  for  he  takes  Horeb  and  Sinai  for  one  and  the  same  mountain,  according 
to  the  holy  Scriptures,  Exod.  xix.  20,  compared  with  Deut.  v.  2,  and  there- 
fore, because  the  text  speaks  of  this  covenant  in  the  land  of  Moab  as  another 
covenant  beside  that  in  Horeb,  he  infers  that  it  was  not  the  same ;  not 
the  covenant  of  works  delivered  on  Mount  Sinai,  otherwise  called  Horeb.  And 
howbeit  there  are  but  two  covenants  containing  the  only  two  ways  to  happi- 
ness, the  author  cannot,  on  that  account,  be  justly  blamed  for  distin- 
guishing this  covenant  from  them  both,  unless  temporal  blessings  do  make  men 
happy  ;  the  which  blessings,  with  curses  of  the  same  kind,  he  takes  to  be  the 
form  of  this  covenant. 

t  Deut.  xxvii.  26,  "  Cursed  be  he  that  confirmeth  not  all  the  words  of 
this  law  to  do  them."  Compare  Gal.  iii.  10,  "  For  as  many  as  are  of  the 
works  of  the  law  are  under  the  curse ;"  for  it  is  written,  "  Cursed  is  every 
one  that  continueth  not  in  all  things  written  in  the  book  of  the  law  to  do 
them." 

X  See  Deut.  xxviii.  throughout.  Chap.  xxix.  9,  "  Keep,  therefore,  the 
words  of  this  covenant,  and  do  them,  that  ye  may  prosper  in  all  that  ye  do." 
And  here  ends  a  great  section  of  the  law. 


MODERN   DIVINITY.  77 

deterred  by  temporal  threatenings  from  the  ways  of  disobe- 
dience, God  dealing  with  them  as  in  their  infancy  and  under 
age,  and  so  leads  them  on,  and  allures  them,  and  fears  them, 
by  such  respects  as  these,  because  they  had  but  a  small  mea- 
sure of  the  Spirit. 

Nom.  But,  sir,  was  not  the  matter  of  that  covenant  and  this 
all  one  ? 

Evan.  Yea,  indeed ;  the  ten  commandments  were  the  mat- 
ter of  both  covenants,  only  they  differed  in  the  forms. 

Ant.  Then,  sir,  it  seems  that  the  promises  and  threatenings 
contained  in  the  Old  Testament  were  but  temporary  and  ter- 
restrial, only  concerning  the  good  and  evil  things  of  this  life. 

Evan.  This  we  are  to  know,  that  like  as  the  Lord,  by  his 
prophets,  gave  the  people  in  the  Old  Testament  many  exhor- 
tations to  be  obedient  to  his  commandments,  and  many  dehor- 
tations  from  disobedience  thereunto  ;  even  so  did  he  back  them 
with  many  promises  and  threatenings,  concerning  things  tem- 
poral, as  these  and  the  like  Scriptures  do  witness  :  Isa.  i.  10, 
"  Hear  the  word  of  the  Lord,  ye  rulers  of  Sodom ;  give  ear 
unto  the  law  of  our  God,  ye  people  of  Gomorrah :"  ver.  19,  20, 
"  If  ye  be  willing  and  obedient,  ye  shall  eat  the  good  things  of 
the  land  ;  but  if  ye  refuse  and  rebel,  ye  shall  be  devoured  with 
the  sword,  for  the  mouth  of  the  Lord  hath  spoken  it."  And 
Jer.  vii.  3,  9,  20,  "Amend  your  ways  and  your  doings,  and  I 
will  cause  you  to  dwell  in  this  place.  Will  ye  steal,  murder, 
and  commit  adultery,  and  swear  falsely  by  my  name?  There- 
fore, thus  saith  the  Lord  God,  behold  mine  anger  and  my  fliry 
shall  be  poured  out  upon  this  place."  And  surely  there  be  two 
reasons  why  the  Lord  did  so :  first^  because,  as  all  men  are 
born  under  the  covenant  of  works,  they  are  naturally  prone  to 
conceive  that  the  favour  of  God,  and  all  good  things,  do  depend 
and  follow  upon  their  obedience  to  the  law,*  and  that  the 
wrath  of  God,  and  all  evil  things,  do  depend  upon  and  follow 
their  disobedience  to  it,t  and  that  man's  chief  happiness  is  to 
be  had  and  found  in  terrestrial  paradise,  even  in  the  good 
things  of  this  life.  So  the  people  of  the  Old  Testament  being 
nearest  to  Adam's  covenant  and  paradise,  were  most  prone  to 
such  conceits.  And  secondly,  because  the  covenant  of  graCe 
and  celestial  paradise  were  but  little  mentioned  in  the  Old  Tes- 

*  Not  a  saving  interest  in  the  Lord  Jesus  Christ  by  faith. 

f  Not  considering  the  great  sin  of  unbelief;  and  that  the  wrath  of  God, 
due  to  them  for  disobedience,  may  be  averted  by  their  fleeing  to  Christ  for 
refuge. 


78  THE   MARROW   OF 

tament,  they,  for  the  most  part,*  had  but  a  glimmering  know- 
ledge of  them,  and  so  could  not  yield  obedience  freely  as 
sons.f  Therefore  the  Lord  saw  it  meet  to  move  them  to  yield 
obedience  to  his  laws  by  their  own  motives,J  and  as  servants 
or  children  under  age.§ 

Ant.  And  were  both  believers  and  unbelievers,  that  is,  such 
as  were  under  the  covenant  of  grace,  and  such  as  were  under 
the  covenant  of  works,  equally  and  alike  subject,  as  well  to 
have  the  calamities  of  this  life  inflicted  upon  them  for  their 
disobedience,  as  the  blessings  of  this  life  conferred  upon  them 
for  their  obedience  ? 

Evan.  Surely  the  words  of  the  preacher  do  take  place  here, 
when  he  says,  Eccl.  ix.  2,  "All  things  come  alike  to  all ;  there 
is  one  event  to  the  righteous  and  to  the  wicked."  Were  not 
Moses  and  Aaron,  for  their  disobedience,  hindered  from  enter- 
ing into  the  land  of  Canaan,  as  well  as  others  ?  Numb.  xx.  12. 
And  was  not  Josiah,  for  his  disobedience  to  God's  command, 
slain  in  the  valley  of  Megiddo  ?  2  Chron,  xxxv.  21,  22.  There- 
fore assure  yourself,  that  when  believers  in  the  Old  Testa- 
ment did  transgress  God's  commandments,  God's  temporal 
wrath  II  went  out  against  them,  and  was  manifest  in  temporal 
calamities  that  befel  them  as  well  as  others.  Numb.  xvi.  46. 
Only  here  was  the  difierence,  the  believers'  temporal  calami- 
ties had  no  eternal  calamities  included  in  them,  nor  following 
of  them  ;^  and  the  unbelievers' temporal  blessings  had  no  eter- 
nal blessings  included  in  them,  and  their  temporal  calamities 
had  eternal  calamities  included  in  them,  and  following  of  them.** 

*  For  the  more  eminent  saints  in  the  Old  Testament  times  are  to  be  ex- 
cepted, such  as  David  and  others. 

f  Having  but  a  small  measure  of  knowledge  of  the  celestial  paradise, 
the  eternal  inheritance,  and  of  the  covenant  of  grace,  (the  divine  disposi- 
tion containing  their  right  to  it,)  they  could  not  yield  obedience  freely, 
in  the  measure  that  sons  do,  who  are  come  of  age,  and  know  well  their 
own  privileges ;  but  only  as  little  children,  who,  in  some  measure,  yield 
obedience  freely,  namely,  in  proportion  to  the  knowledge  of  these  things,  but 
(that  measure  being  very  small)  must  be  drawn  also  to  obedience  by  motives 
of  a  lower  kind.  And  this  the  apostle  plainly  teaches,  Gal.  iv.  1 — 5.  Cora- 
pare  Westm.  Confess,  chap.  20,  art  1,  "  The  liberty  of  Christians  is  further  en- 
larged, in  fuller  communications  of  the  free  Spirit  of  God,  than  believers  under 
the  law  did  ordinarily  partake  of." 

X  Promises  and  threatenings  concerning  things  temporal. 

§  By  fear  of  punishment  and  hope  of  reward. 

II  That  is,  God's  fatherly  anger,  whereby  temporal  judgments  fall  on  his  own 
people. 

^  By  virtue  of  the  covenant  of  grace  which  they  were  under. 

**  By  virtue  of  the  covenant  of  works  which  they  were  under. 


MODERN   DIVINITY.  79 

Ant.  Then,  sir,  it  seems  that  all  obedience  that  any  of  the 
Jews  did  yield  to  God's  commandments,  was  for  fear  of  tem- 
poral punishment,  and  in  hope  of  temporal  reward? 

Evan.  Surely  the  Scriptures  seem  to  hold  forth,  that  there 
were  three  several  sorts  of  people  amongst  the  Jews,  who  en- 
deavoured to  keep  the  law  of  God,  and  they  did  all  of  them 
differ  in  their  ends. 

The  first  of  them  were  true  believers,  who,  according  to  the 
measure  of  their  faith,  did  believe  the  resurrection  of  their 
bodies  after  death,  and  eternal  life  in  glory,  and  that  it  was  to 
be  obtained,  not  by  the  works  of  the  law,  but  by  faith  in  the 
Messiah  or  promised  seed  ;  and  answerably  as  they  believed 
this,  answerably  they  yielded  obedience  to  the  law  freely,  with- 
out fear  of  punishment  or  hope  of  reward  :  but,  alas  !  the  spirit 
of  faith  was  very  weak  in  most  of  them,  and  the  spirit  of  bond- 
age very  strong,  and,  therefore,  they  stood  in  need  to  be  in- 
duced and  constrained  to  obedience,  by  fear  of  punishment 
and  hope  of  reward.* 

The  second  sort  of  them  were  the  Sadducees  and  their  sect, 
and  these  did  not  believe  that  there  was  any  resurrection. 

*  The  author  does  not  say,  of  believers  under  the  Old  Testament,  sim- 
ply, and  without  any  qualification,  that  they  "  yield  obedience  to  the  law, 
without  fear  of  punishment  or  hope  of  reward,"  as  if  he  minded  to  assert, 
that  they  were  not  at  all  moved  to  their  obedience  by  these  ;  the  scope 
of  these  words  is  to  teach  just  the  contrary.  Compare  page  78.  But  on 
good  grounds  he  affirms  that  "  answerable  to  their  faith,  their  obedience 
was  yielded  freely,  without  fear  of  punishment  or  hope  of  reward."  And 
thus,  the  freeness  of  their  obedience  always  bearing  proportion  to  the 
measure  of  their  faith,  the  greater  measure  of  faith  any  Old  Testament 
saint  had  attained  unto,  his  obedience  was  the  less  influenced  by  fear  of 
punishment  or  hope  of  reward,  and  the  smaller  his  measure  of  faith  was, 
his  obedience  was  the  more  influenced  by  these  ;  accordingly,  such  aa 
had  no  saving  faith  at  all,  were  moved  to  obedience  only  by  fear  of  pu- 
nishment or  hope  of  reward ;  and  the  meanest  saint's  faith,  being  once 
perfected  by  the  beatific  vision  in  heaven,  these  ceased  altogether  to  be 
motives  of  obedience  to  him,  though  he  ceases  not  to  obey  from  the 
strongest  and  most  powerful  motives.  And  thus  the  apostle  John  teaches 
concerning  love  which  flows  from  faith,  1  John  iv.  18,  "  Perfect  love 
casteth  out  fear,  because  fear  hath  torment ;  be  that  feareth,  is  not  made 
perfect  in  love."  The  more  there  is  of  the  one,  there  is  still  less  of  the 
other.  In  the  meantime,  according  to  our  author,  the  measure  of  faith 
in  the  most  part  of  believers  under  the  Old  Testament  was  very  small, 
(and  the  strongest  faith  was  imperfect,)  and  the  servile  and  childish  dis- 
position, which  moves  to  obedience  from  fear  of  punishment  and  hope  of 
reward,  was  very  strong  in  them.  Gal.  iv.  1 — 5  ;  and,  therefore,  as  they 
stood  in  need  of  such  inducement  and  constraint,  there  could  not  fail  to 
be  a  great  mixture  of  the  influence  of  fear  of  punishment  and  hope  of  reward  in 
their  obedience. 


80  THE   MARROW   OF 

Matt.  xxii.  23,  nor  any  life  but  the  life  of  this  world ;  and 
yet  they  endeavoured  to  keep  the  law,  that  God  might  bless 
them  here,  and  that  it  might  go  well  with  them  in  this  present 
life. 

The  third  sort,  and  indeed  the  greatest  number  of  them  in 
the  future  ages  after  Moses,  were  the  Scribes  and  Pharisees, 
and  their  sects ;  and  they  held  and  maintained,  that  there  was 
a  resurrection  to  be  looked  for,  and  an  eternal  life  after  death, 
and,  therefore,  they  endeavoured  to  keep  the  law,  not  only  to 
obtain  temporal  happiness,  but  eternal  also.  For  though  it 
had  pleased  the  Lord  to  make  known  unto  his  people,  by  the 
ministry  of  Moses,  that  the  law  was  given,  not  to  retain  men 
in  the  confidence  of  their  own  works,  but  to  drive  them  out  of 
themselves,  and  to  lead  them  to  Christ  the  promised  seed ;  yet 
after  that  time,  the  priests  and  the  Levites,  who  were  the  ex- 
pounders of  the  law,  and  to  whom  the  Scribes  and  Pharisees 
succeeded,  did  so  conceive  and  teach  of  God's  intention  in 
giving  the  law,  as  though  it  had  been,  that  they,  by  their  obe- 
dience to  it,  should  obtain  righteousness  and  eternal  life ;  and 
this  opinion  was  so  confidently  maintained,  and  so  generally 
embraced  amongst  them,  that  in  their  book  Mechilta,  they  say 
and  affirm,  that  there  is  no  other  covenant  than  the  law  ;  and 
so,  in  very  deed,  they  conceived  that  there  was  no  other  way 
to  eternal  life  than  the  covenant  of  works. 

Ant.  Surely,  then,  it  seems  they  did  not  understand  and 
consider  that  the  law,  as  it  is  the  covenant  of  works,  does  not 
only  bind  the  outward  man,  but  also  the  inward  man,  even  the 
soul  and  spirit;  and  requires  all  holy  thoughts,  motions,  and 
dispositions  of  the  heart  and  soul? 

Evan.  O,  no ;  they  neither  taught  it  nor  understood  it  so 
spiritually ;  neither  could  they  be  persuaded  that  the  law  re- 
quires so  much  at  man's  hands.  For  they  first  laid  this  down 
for  a  certain  truth,  that  God  gave  the  law  for  man  to  be  justi- 
fied and  saved  by  his  obedience  to  it ;  and  that,  therefore,  there 
must  needs  be  a  power  in  man  to  do  all  that  it  requires,  or  else 
God  would  never  have  required  it ;  and,  therefore,  whereas 
they  should  have  first  considered  what  a  straight  rule  the  law 
of  God  is,  and  then  have  brought  man's  heart,  and  have  laid 
it  to  it,  they,  contrariwise,  first  considered  what  a  crooked 
rule  man's  heart  is,  and  then  sought  to  make  the  law  like  it : 
and  so  indeed  they  expounded  the  law  literally,  teaching  and 
holding,  that  the  righteousness  which  the  law  required  was 
but  an  external  righteousness,  consisting  in  the  outward  obser- 
vation of  the  law,  as  you  may  see  by  the  testimony  of  our  Sa- 


MODERN   DIVINITY.  8l 

viour,  Matt,  v ;  so  that,  according  to  their  exposition,  it  was 
possible  for  a  man  to  fulfil  the  law  perfectly,  and  so  to  be  jus- 
tified and  saved  by  his  obedience  to  it. 

Ant.  But,  sir,  do  you  think  the  Scribes  and  Pharisees,  and 
their  sect,  did  yield  perfect  obedience  to  the  law,  according  to 
their  own  exposition  ? 

Evan.  No,  indeed ;  I  think  very  few  of  them,  if  any  at  all. 

Ant.  Why,  what  hopes  could  they  then  have  to  be  justified 
and  saved,  when  they  transgressed  any  of  the  commandments  ? 

Evan.  Peter  Martyr  tells  us,  that  when  they  chanced  to 
transgress  any  of  the  ten  commandments,*  they  had  their  sa- 
crifices to  make  satisfaction  (as  they  conceived);  for  they 
looked  upon  their  sacrifices  without  their  significations,  and  so 
had  a  false  faith  in  them,  thinking  that  the  bare  work  was  a 
sacrifice  acceptable  unto  God  ;  in  a  word,  they  conceived  that 
the  blood  of  bulls  and  goats  would  take  away  sin,  and  so 
what  they  wanted  of  fulfilling  the  moral  law,  they  thought  to 
make  up  in  the  ceremonial  law.  And  thus  they  separated 
Christ  from  their  sacrifices,  thinking  they  had  discharged  their 
duty  very  well,  when  they  had  sacrificed  and  offered  their  of- 
ferings ;  not  considering  that  the  imperfection  of  the  typical 
law,  which,  as  the  apostle  says,  made  nothing  perfect,  should 
have  led  them  to  find  perfection  in  Christ,  Heb.  vii.  19 ;  but 
they  generally  rested  in  the  work  done  in  the  ceremonial  law, 
even  as  they  had  done  in  the  moral  law,  though  they  them- 
selves were  unable  to  do  the  one,t  and  the  other  was  as  insuf- 
ficient to  help  them.  And  thus  "  Israel,  which  followed  the 
law  of  righteousness,  did  not  attain  to  the  law  of  righteous- 
ness, because  they  sought  it  not  by  faith,"  but,  as  it  were,  by 
the  works  of  the  1  aw.  For  they  being  ignorant  of  the  righteous- 
ness of  God,  and  going  about  to  establish  their  own  righteous- 
ness, did  not  submit  themselves  to  the  righteousness  of  God, 
Bom.  ix.'Sl,  and  x.  3. 

Ant.  Then,  sir,  it  seems  there  were  but  very  few  of  them  X 
that  had  a  clear  sight  and  knowledge  of  Christ  ? 

Evan.  It  is  very  true  indeed ;  for  generally  there  was  such 
a  veil  of  ignorance  over  their  hearts,  or  such  a  veil  of  blind- 
ness over  their  minds,  that  it  made  their  spiritual  eye-sight  so 
weak  and  dim,  that  they  were  no  more  able  to  see  Christ,  the 


*  That  is,  according  to  their  own  exposition, 
f  To  do  any  work  of  the  moral  law  aright. 
X  Namely,  of  the  Jews  in  general. 


82  THE   MARROW  OP 

Sun  of  righteousness,  to  the  end  of  the  law,*  Mai.  iv.  2,  than 
the  weak  eye  of  man  is  able  to  behold  the  bright  sun  when  it 
shineth  in  its  full  strength.  And  therefore  we  read,  Exod. 
xxxiv.  30,  that  when  Moses'  face  did  shine,  by  reason  of  the 
Lord's  talking  with  him,  and  telling  him  of  the  glorious  riches 
of  his  free  grace  in  Jesus  Christ,  and  giving  unto  him  the  ten 
commandments,  written  in  tables  of  stone,  as  the  covenant  of 
works  ;t  to  drive  the  people  out  of  confidence  in  themselves, 
and  their  own  legal  righteousness,  unto  Jesus  Christ  and  his 
righteousness,  the  people  were  not  able  to  behold  his  face ;  that 
is  to  say,:}:  by  reason  of  the  weakness  and  dimness  of  their 
spiritual  eye-sight,  they  were  not  able  to  see  and  understand 
the  spiritual  sense  of  the  law  :  namely,  that  the  Lord's  end  or 
intent  in  giving  them  the  law  as  a  covenant  of  works,  and  as 
the  apostle  calls  it,  "  the  ministration  of  condemnation  and 
death,"  2  Cor.  iii.  7,  9,  was  to  drive  them  out  of  themselves 
to  Christ,  and  that  then  §  it  was  to  be  abolished  to  them,  as 
it  was  the  covenant  of  works,  verse  13,  and  therefore  Moses 
put  the  cloudy  veil  of  shadowing  ceremonies  over  his  face. 
Exodus  xxxiv.  35,  that  they  might  be  the  better  able  to  be- 
hold it :  that  is  to  say,  that  they  might  be  the  better  able  to 
see  through  them,  and  understand,  that  "  Christ  is  the  end 
of  the  law  for  righteousness  to  every  one  that  believeth," 
Romans  ix.  4.  For  Moses'  face,  says  godly  Tindal,  is  the 
law  rightly  understood.  And  yet,  alas !  by  reason  that  the 
priests  and  Levites  in  former  times,  and  the  Scribes  and 
Pharisees  in  after  times,  "  were  the  blind  leaders  of  the  blind," 
Matt.  XV.  14,  the  generality  of  them  were  so  addicted  to  the 
letter  of  the  law,  (and  that  both  moralf  and  ceremonial,) 
that  they  used  it  not  as  a  pedagogy  to  Christ,  but  terminated 
their  eye  in  the  letter  and  shadow,  and  did  not  see  through 
them  to  the  spiritual  substance,  which  is  Jesus  Christ,  2  Cor. 
iii.  13,  especially  in  the  future  ages  after  Moses :  for  at  the 

*  That  is,  having  in  himself  a  fulness  of  righteousness,  answering  the  law  to 
the  utmost  extent  of  its  demands  ;  as  the  sun  has  a  fulness  of  light. 

f  Therefore,  they  are  called  by  the  apostle,  the  "  ministration  of  death,  writ- 
ten and  engraven  on  stones,"  2  Cor.  iii.  7.  Now,  it  is  evident,  the  ten  com- 
mandments are  not  the  ministration  of  death,  but  as  they  are  the  covenant  of 
works.  And,  as  such,  they  were  given  to  Moses  to  be  laid  up  in  the  ark, 
to  signify  the  fulfilling  of  them  by  Jesus  Christ  alone,  and  the  removing  of  that 
covenant-form  from  them,  as  to  believers  ;  and  so  they  served  to  drive  sinners 
out  of  themselves  to  Christ. 

%  That  is,  this  is  the  mystery  of  that  typical  event. 

\  When  they  should  be  driven  out  of  themselves  to  Jesus  Christ  by  it. 

II  As  the  covenant  of  works. 


MODERN  DIVINITY.  83 

time  of  Christ's  coming  in  the  flesh,  I  remember  but  two, 
namely,  Simeon  and  Anna,  that  desired  him,  or  looked  for 
him  as  a  spiritual  Saviour  to  save  them  from  sin  and  wrath. 
For  though  all  of  them  had  in  their  mouths  the  Messiah,  says 
Calvin,  and  the  blessed  state  of  the  kingdom  of  David ;  yet 
they  dreamed  that  this  Messiah  should  be  some  great  monarch 
that  should  come  in  outward  pomp  and  power,  and  save  and 
deliver  them  from  that  bondage  which  they  were  in  under  the 
Romans,  of  which  bondage  they  were  sensible  and  weary  ;  but 
as  for  their  spiritual  bondage  under  the  law,  sin,  and  wrath, 
they  were  not  at  all  sensible  ;  and  all  because  their  blind  guides 
had  turned  the  whole  law  into  a  covenant  of  works,  to  be  done 
for  justification  and  salvation  ;*  yea,  and  such  a  covenant  as 
they  were  able  to  keep  and  fulfil,  if  not  by  the  doing  of  the 
moral  law,  yet  by  their  offering  sacrifices  in  the  ceremonial 
law.  And  for  this  cause,  our  Saviour,  in  his  sermon  upon  the 
mount,  took  occasion  to  expound  the  moral  law  truly  and 
spiritually,  removing  that  false  literal  gloss  which  the  Scribes 
and  Pharisees  had  put  upon  it,  that  men  might  see  how  im- 
possible it  is  for  any  mere  man  to  fulfil  it,  and  so  consequently 
to  have  justification  and  salvation  by  it.  And  at  the  death  of 
Christ,  the  veil  of  the  temple  was  rent  in  twain  from  the  top  to 
the  bottom,  to  show,  says  Tindal,  "that  the  shadows  of  Moses' 
law  should  now  vanish  away  at  the  flourishing  light  of  the 
gospel,"  Matt,  xxvii.  51.  And  after  the  death  of  Christ,  his 
apostles  did,  both  by  their  preaching  and  writing,  labour  to 
make  men  understand,  that  all  the  sacrifices  and  ceremonies 
were  but  types  of  Christ ;  and  therefore  he  being  now  come, 
they  were  of  no  further  use :  witness  that  divine  and  spiritual 
epistle  written  to  the  Hebrews.  Yet,  notwithstanding,  we  may 
say  of  the  Jews  at  this  day,  as  the  apostle  did  in  his  time, 
"  even  until  this  day  remaineth  the  same  veil  untaken  away  in 
the  reading  of  Moses."  The  Lord  in  mercy  remove  it  in  his 
due  time.f 

*  And  so  they  quite  perverted  the  great  end  of  the  giving  of  the  law  to 
them. 

f  The  history  of  the  veil  on  Moses'  face,  is  famous  in  the  Old  Testa- 
ment, and  the  mystery  of  it  in  the  New.  The  former,  as  I  gather  it  from 
the  words  of  the  inspired  penman,  Exod.  xxxiv.  stands  thus  briefly. 
There  was  a  shining  glory  on  the'  face  of  Moses  in  the  Mount ;  but  he 
himself  knew  it  not  while  God  spake  with  him  there,  ver.  29,  and  that  by 
reason  of  the  excelling  divine  glory,  2  Cor.  iii.  10 ;  Gr.  even  as  the  light 
of  a  candle  is  darkened  before  the  shining  sun  :  but  when  "  Moses,  being 
come  forth  from  the  excelling  glory,  was  coming  down  from  the  Mount, 
with  the  tables  in  his  hand,  his  face  shone  so  as  to  send  forth  rays  like 


34  THE  MARROW  OF 

Sect.  6 — Ant.  Well,  sir,  I  had  thought  that  God's  cove- 
nant with  the  Jews  had  been  a  mixed  covenant,  and  that  they 
had  been  partly  under  the  covenant  of  works ;  but  now  I  per- 
ceive there  was  little  difference  betwixt  their  covenant  of  grace 
and  ours. 

Evan.  Truly  the  opposition  between  the  Jews'  covenant  of 
grace  and  ours  was  chiefly  of  their  own  making.  They  should 
have  been  driven  to  Christ  by  the  law :  but  they  expected  life 
in  obedience  to  it,  and  this  was  their  great  error  and  mistake. 

Ant.  And  surely,  sir,  it  is  no  great  marvel,  though  they  in 
this  point  did  so  much  err  and  mistake,  who  had  the  covenant 
of  grace  made  known  to  them  so  darkly  ;  when  many  amongst 
us,  who  have  it  more  clearly  manifested,  do  the  like. 

Evan.  And,  truly,  it  is  no  marvel,  though  all  men  naturally 
do  so :  for  man  naturally  doth  apprehend  God  to  be  the  great 
Master  of  heaven,  and  himself  to  be  his  servant ;  and  that 
therefore  he  must  do  his  work  before  he  can  have  his  wages ; 
and  the  more  work  he  doth,  the  better  wages  he  shall  have. 
And  hence  it  was,  that  when  Aristotle  came  to  speak  of  bless- 

horns,"  Exod.  xxxiv.  29,  30,  so  that  he  could  not  but  be  conscious  of  it. 
"  Aaron  and  all  the  people  perceiving  Moses  returning  to  them,  went  to 
meet  him ;  but  seeing  an  astonishing  glory  in  his  countenance,  which 
they  were  not  able  to  look  at,  they  were  afraid,  and  retired,"  ver.  30,  31. 
But  Moses  called  to  them  to  return,  and  goes  into  the  tabernacle ;  where- 
upon the  multitude  not  daring  to  return  for  all  this,  Aaron  and  the  princes 
alone  return  to  him,  being  now  in  the  tabernacle,  ver.  31,  the  middle 
part  of  which,  I  think,  is  to  be  read  thus,  "  And  Aaron  and  all  the  princes 
returned  unto  him  in  the  testimony,"  i.  e.,  in  the  tabernacle  of  the  testimony, 
as  it  is  called,  chap,  xxxviii.  21  ;  Rev.  xv.  5.  From  out  of  the  tabernacle 
Moses  speaks  to  them,  ordering  (it  would  seem)  the  people  to  be  gathered 
together  unto  that  place,  ver.  31,  32.  The  people  being  convened  at  the 
tabernacle,  he  preached  to  them  all  that  he  had  received  of  the  Lord  on 
the  Mount,  ver.  32.  But  in  the  meantime,  none  of  them  saw  his  face, 
forasmuch  as  the  tabernacle,  within  which  he  was,  served  instead  of  a 
veil  to  it.  Having  done  speaking,  he  puts  a  veil  over  his  face,  and  comes 
out  to  them,  ver.  33.  Marg.  Heh.  "And  Moses  ceased  from  speaking 
with  them,  and  put  a  veil  on  his  face."  Compare  ver.  34,  "  But  when  Moses 
went  in  before  the  Lord  to  speak  with  them,  he  took  the  veil  off  until  he 
came  out." 

The  mystery  of  this  typical  event  the  apostle  treats  of,  2  Cor.  iii.  The 
shining  glory  of  Moses'  face  did  not  prefigure  nor  signify  the  gloiy  of 
Christ ;  for  "  the  glory  of  the  Lord  Christ,"  ver.  18,  is  evidently  opposed 
to  the  glory  of  Moses'  countenance,  ver.  7,  and  the  open  (or  uncovered) 
face  of  the  former,  ver.  18,  (as  Vetablus  seems  to  me  rightly  to  under- 
stand it,)  to  the  veiled  face  of  the  latter,  ver.  13.  The  glory  of  the  one  is 
beheld  as  in  a  glass,  ver.  18,  the  sight  of  the  face  itself  being  reserved  for 
heaven ;  but  the  glory  of  the  face  of  the  other  was  not  to  be  beheld  at 
all,  being  veiled.     But  that  glory  signified  the  glory  of  the  law  given   to 


MODERN   DIVINITY.  85 

edness,  and  to  pitch  upon  the  next  means  to  that  end,  he  said, 
"  It  was  operation  and  working  ;"  with  whom  also  agrees  Py- 
thagoras, when  he  says,  "  It  is  man's  felicity  to  be  like  unto 
God,  (as  how  ?)  by  becoming  righteous  and  holy."  And  let  us 
not  marvel  that  these  men  did  so  err,  who  never  heard  of 
Christ,  nor  of  the  covenant  of  grace,  when  those  to  whom  it 
was  made  known  by  the  apostles  of  Christ  did  the  like ;  wit- 
ness those  to  whom  the  apostle  Paul  wrote  his  epistles,  and 
especially  the  Galatians :  for  although  he  had  by  his  preach- 
ing, when  he  was  present  with  them,  made  known  unto  them 
the  covenant  of  grace ;  yet  after  his  departure,  through  the 
seducement  of  false  teachers,  they  were  soon  turned  to  the 
covenant  of  works,  and  sought  to  be  justified,  either  in  whole 
or  in  part  by  it ;  as  you  may  see  if  you  seriously  consider  that 
epistle.  Nay,  what  says  Luther  ?  It  is,  says  he,  the  general 
opinion  of  men's  reason  throughout  the  whole  world,  that 
righteousness  is  gotten  by  the  works  of  the  law  ;  and  the  reason 
is,  because  the  covenant  was  engendered  in  the  minds  of  men 
in  the  very  creation,*  so  that  man  naturally  can  judge  no  other- 
wise of  the  law  than  as  of  a  covenant  of  works,  which  was 
given  to  make  righteous,  and  to  give  life  and  salvation.     This 

the  Israelites,  as  the  covenant  of  works,  the  glory  of  the  ministration  of 
death,  ver.  7,  agreeable  to  what  the  author  tells  us  from  Tindal,  namely, 
that  Moses'  face  is  the  law  rightly  understood.  This  Mosaic  glory,  while 
it  was  most  fresh,  was  darkened  by  the  excelling  glory  of  the  Son  of  God, 
the  Lord  Jesus  Christ,  ver.  18,  compared  with  Exod.  xxxiv.  29,  howbeit, 
the  discovery  of  it  to  sinners  makes  their  hearts  to  tremble,  they  are  not 
able  to  bear  it.  That  glorious  form  of  the  law  must  be  hid  in  Christ  the 
true  tabernacle,  and  from  thence  only  must  the  law  come  to  them,  or 
else  they  are  not  able  to  receive  it ;  though  before  that  discovery  is  made 
to  them,  they  are  ready  to  embrace  the  law  under  that  form,  as  the  peo- 
ple were  to  receive  Moses  with  the  tables  in  his  hands,  till  they  found 
themselves  unable  to  bear  the  shining  glory  of  his  face.  The  veil  which 
Moses  put  on  his  face,  keeping  the  Israelites  from  beholding  the  glory  of 
it,  signifies  that  their  minds  were  blinded,  ver.  14,  not  perceiving  the  glory 
of  the  law  given  them  as  a  covenant  of  works.  And  hence  it  was  "  that  the 
children  of  Israel  fastened  not  their  eyes,  Luke  iv.  20  ;  Acts  iii.  4,  on  [Christ] 
the  end  of  that  which  is  abolished,"  2  Cor.  iii.  13,  Gr.  for  had  they  seen  that 
glory  to  purpose,  they  would  have  fastened  their  eyes  on  him,  as  a  malefactor 
at  the  stake  would  fix  his  eyes  on  the  face  of  one  bringing  a  remission.  And 
that  is  the  veil  that  is  upon  Moses'  face,  and  their  hearts,  unto  this  day,  ver. 
14,  15,  which  nevertheless,  in  the  Lord's  appointed  time,  shall  be  taken  away, 
ver.  16. 

*  This  is  not  to  be  understood  strictly  of  the  very  moment  of  man's 
creation,  in  which  the  natural  law  was  impressed  on  his  heart,  but  with 
some  latitude,  the  covenant  of  works  being  made  with  man  newly  created  ; 
and  so  divines  call  it  the  covenant  of  nature.  See  Dickson's  Therap.  Sacr.,  book 
1,  chap.  5,  p.  116. 
8 


86  THE   MARROW  OF 

pernicious  opinion  of  the  law,  that  it  justifieth  and  maketh 
righteous  before  God,  says  Luther  again,  "is  so  deeply 
rooted  in  man's  reason,  and  all  mankind  so  wrapped  in  it,  that 
they  can  hardly  get  out ;  yea,  I  myself,  says  he,  have  now 
preached  the  gospel  nearly  twenty  years,  and  have  been  exer- 
cised in  the  same  daily,  by  reading  and  writing,  so  that  I  may 
well  seem  to  be  rid  of  this  wicked  opinion ;  yet,  notwith- 
standing, I  now  and  then  feel  this  old  filth  cleave  to  my  heart, 
whereby  it  cometh  to  pass  that  I  would  willingly  have  so  to 
do  with  God,  that  I  would  bring  something  with  myself,  be- 
cause of  which  he  should  give  me  his  grace."  Nay  it  is  to 
be  feared,  that,  as  you  said,  many  amongst  us  (who  have  more 
means  of  light  ordinarily,  than  ever  Luther,  or  any  before  him 
had,*  yet  notwithstanding)  do  either  wholly,  or  in  part,  expect 
justification  and  acceptation  by  the  works  of  the  law. 

Ant.  Sir,  I  am  verily  persuaded,  that  there  be  very  many 
in  the  city  of  London  that  are  carried  with  a  blind  prepos- 
terous zeal  after  their  own  good  works  and  well-doings,  secretly 
seeking  to  become  holy,  just,  and  righteous,  before  God,  by 
their  diligent  keeping,  and  careful  walking  in  all  God's  com- 
mandments ;t  and  yet  no  man  can  persuade  them  that  they  do 
so  :  and  truly,  sir,  I  am  verily  persuaded  that  this  our  neigh- 
bour and  friend,  Nomista,  is  one  of  them. 

Evan.  Alas !  there  are  thousands  in  the  world  that  make 
a  Christ  of  their  works  ;  and  here  is  their  undoing,  &;c.  They 
look  for  righteousness  and  acceptation  more  in  the  precept  than 
in  the  promise,  in  the  law  than  in  the  gospel,  in  working  than 
in  believing ;  and  so  miscarry.  Many  poor  ignorant  souls 
amongst  us,  when  we  bid  them  obey  and  do  duties,  they  can 
think  of  nothing  but  working  themselves  to  life ;  when  they 


*  This  is  not  to  insinuate,  that  Luther  had  arrived  but  to  a  small  mea- 
sure of  the  knowledge  of  the  doctrine  of  justification  and  acceptation  of 
a  sinner  before  God,  in  comparison  with  those  of  later  times  ;  1  make  no 
question  but  he  understood  that  doctrine  as  well  as  any  man  has  done 
since ;  and  doubt  not  but  our  author  was  of  the  same  mind  anent  him  : 
but  it  is  to  show,  that  that  great  man  of  God,  and  others  who  went  before 
him,  found  their  way  out  of  the  midnight  darkness  of  Popery  in  that  point, 
with  less  means  of  light  by  far  than  men  now  have,  who  notwithstanding  can- 
not hold  off  from  it. 

t  By  which  means  they  put  their  own  works  in  the  room  of  Christ, 
"  who  of  God  is  made  unto  us — righteousness  and  sanctification,"  1  Cor. 
i.  30.  According  to  the  Scripture  plan  of  justification  and  sanctification, 
a  sinner  is  justified  by  his  blood,  Rom.  v.  9,  sanctified,  in  Christ  Jesus,  1  Cor. 
i.  2,  through  sanctification  of  the  Spirit,  2  Thess.  ii.  13,  sanctified  by  faith, 
Acts  xxvi.  18. 


MODERN   DIVINITY.  87 

are  troubled,  they  must  lick  themselves  whole,  when  woumled, 
they  must  run  to  the  salve  of  duties,  and  stream  of  perform- 
ances, and  neglect  Christ.  Nay,  it  is  to  be  feared  that  there 
be  divers  who  in  words  are  able  to  distinguish  between  the  law 
and  gospel,  and  in  their  judgments  hold  and  maintain,  that 
man  is  justified  by  faith  Avithout  the  works  of  the  law  ;  and 
yet  in  effect  and  practice,  that  is  to  say,  in  heart  and  conscience, 
do  otherwise*  And  there  is  some  touch  of  this  in  us  all ; 
otherwise  we  should  not  be  so  up  and  down  in  our  comforts 
and  believing  as  we  are  still,  and  cast  down  with  every  weak- 
ness as  we  are.f  But  what  say  you,  neighbour  Nomista,  are 
you  guilty  of  these  things,  think  you  ? 

Nom.  Truly,  sir,  I  must  needs  confess,  I  begin  to  be  some- 
what jealous  of  myself  that  I  am  so ;  and  because  I  desire  your 
judgment  touching  my  condition,  I  would  entreat  you  to  give 
me  leave  to  relate  it  unto  you. 

Evan.  With  great  good  will. 

Nom.  Sir,  I  having  been  born  and  brought  up  in  a  country 
where  there  was  very  little  preaching,  the  Lord  knoweth  I 
lived  a  great  while  in  ignorance  and  blindness  ;  and  yet,  be- 
cause I  did  often  repeat  the  Lord's  prayer,  the  apostles'  creed, 
and  the  ten  commandments,  and  in  that  I  came  sometimes 
to  divine  service,  as  they  call  it,  and  at  Easter  received  the 
communion,  I  thought  my  condition  to  be  good.  But  at  last, 
by  means  of  hearing  a  zealous  and  godly  minister  in  this  city, 
not  long  after  my  coming  hither,  I  was  convinced  that  my 
present  condition  was  not  good,  and  therefore  I  went  to  the 
same  minister,  and  told  him  what  I  thought  of  myself;  so  he 
told  me  that  I  must  frequent  the  hearing  of  sermons,  and  keep 
the  Sabbath  very  strictly,  and  leave  off  swearing  by  my  faith 
and  troth,  and  such  like  oaths,  and  beware  of  lying,  and  all 
idle  words  and  communication  ;  yea,  and  said  he,  you  must 
get  good  books  to  read  on,  as  Mr.  Dodd  on  the  Command- 
ments, Mr.  Bolton's  Directions  for  Comfortable  Walking  with 
God,  Mr.  Brinsley's  True  Watch,  and  such  like ;  and  many 
similar  exhortations  and  directions  he  gave  me,  the  which  I 

*It  is  indeed  the  practice  of  every  unregenerate  man,  whatever  be  his  know- 
ledge or  professed  principles ;  for  the  contrary  practice  is  the  practice  of  the 
saints,  and  of  them  only,  Matt.  v.  3,  "  Blessed  are  the  poor  in  spirit." — Phil, 
iii.  3,  "  We  are  the  circumcision,  which  worship  God  in  the  spirit,  and  rejoice 
in  Christ  Jesus,  and  have  no  confidence  in  the  flesh." 

f  For  these  flow  from  our  building  so  much  on  something  in  ourselves,  which 
is  always  very  variable  ;  and  so  little  on  the  "  grace  that  is  in  Christ  Jesus,"  2 
Tim.  ii.  1,  which  is  an  immovable  foundation. 


88  THE   MARROW  OF 

liked  very  well,  and  therefore  endeavoured  myself  to  follow 
them.  So  I  fell  to  the  hearing  of  the  most  godly,  zealous,  and 
powerful  preachers  that  were  in  the  city,  and  wrote  their  ser- 
mons after  them  ;  and  when  God  gave  me  a  family,  I  prayed 
with  them,  and  instructed  them,  and  repeated  sermons  to  them, 
and  spent  the  Lord's  day  in  public  and  private  exercises,  and 
left  off  my  swearing,  and  lying,  and  idle  talking ;  and,  accord- 
ing to  exhortation,  in  few  words,  I  did  so  reform  myself  and 
my  life,  that  whereas  before  I  had  been  only  careful  to  per- 
form the  duties  of  the  second  table  of  the  law,  and  that  to  the 
end  I  might  gain  favour  and  respect  from  civil,  honest  men, 
and  to  avoid  the  penalties  of  man's  law,  or  temporal  punish- 
ment, now  I  was  also  careful  to  perform  the  duties  required 
in  the  first  table  of  the  law,  and  that  to  gain  favour  and  respect 
from  religious,  honest  men,  and  to  avoid  the  penalty  of  God's 
law,  even  eternal  torments  in  hell.  Now,  when  professors  of 
religion  observed  this  change  in  me,  they  came  to  my  house, 
and  gave  unto  me  the  right  hand  of  fellowship,  and  counted 
me  one  of  that  number :  and  then  I  invited  godly  ministers  to 
my  table,  and  made  much  of  them ;  and  then,  with  that  same 
Micah  mentioned  in  the  book  of  Judges,  I  was  persuaded  the 
Lord  would  be  merciful  unto  me,  because  I  had  gotten  a 
Levite  to  be  my  priest,  Judges  xvii.  13.  In  a  word,  I  did 
now  yield  such  an  outward  obedience  and  conformity  to  both 
tables  of  the  law,  that  all  godly  ministers  and  religious,  honest 
men  who  knew  me,  did  think  very  well  of  me,  counting  me  to 
be  a  very  honest  man,  and  a  good  christian  ;  and  indeed  I 
thought  so  of  myself,  especially  because  I  had  their  approba- 
tion. And  thus  I  went  on  bravely  a  great  while,  even  until  I 
read  in  Mr.  Bolton's  works,  that  the  outward  righteousness  of 
the  Scribes  and  Pharisees  was  famous  in  those  times  ;  for,  be- 
sides their  forbearing  and  protesting  against  gross  sins,  as 
murder,  theft,  adultery,  idolatry,  and  the  like,  the}'^  were  fre- 
quent and  constant  in  pra3'^er,  fasting,  and  alms-deeds,  so  that, 
without  question,  many  of  them  were  persuaded  that  their  do- 
ing would  purchase  heaven  and  happiness.  Whereupon  I  con- 
cluded, that  I  had  as  yet  done  no  more  than  they ;  and  withal 
I  considered,  that  our  Saviour  says,  "  Except  your  righteous- 
ness exceed  the  righteousness  of  the  Scribes  and  Pharisees, 
ye  cannot  enter  into  the  kingdom  of  God,"  Matt.  v.  20 ;  yea, 
and  I  also  considered  that  the  apostle  says,  "He  is  not  a  Jew 
that  is  one  outwardly  ;  but  he  that  is  one  inwardly,  whose 
praise  is  not  of  men,  but  of  God,"  Rom.  ii.  28  29.    Then  did 


MODERN   DIVINITY.  89 

I  conclude  that  I  was  not  yet  a  true  Christian ;  for,  said  I  in 
my  heart,  I  have  contented  myself  with  the  praise  of  men, 
and  so  have  lost  all  my  labour  and  pains  in  performing  duties  ; 
for  they  have  been  no  better  than  outside  performances,  and, 
therefore,  they  must  all  fall  down  in  a  moment.  I  have  not 
served  God  with  all  my  heart ;  and,  therefore,  I  see  I  must 
either  go  further,  or  else  I  shall  never  be  happy.  Whereupon 
I  set  about  the  keeping  of  the  law  in  good  earnest,  and  la- 
boured to  perform  duties,  not  only  outwardly,  but  also  in- 
wardly from  my  heart  ;  I  heard,  and  read,  and  prayed,  and 
laboured,  to  bring  my  heart,  and  forced  my  soul  to  every 
duty ;  I  called  upon  the  Lord  in  good  earnest,  and  told  him, 
that  whatsoever  he  would  have  me  to  do,  I  would  do  it  with 
all  my  heart,  if  he  would  but  save  my  soul.  And  then  I  also 
took  notice  of  the  inward  corruptions  of  my  heart,  the  which 
I  had  not  formerly  done,  and  was  careful  to  govern  my 
thoughts,  to  moderate  my  passions,  and  to  suppress  the  mo- 
tions and  risings  of  lust,  to  banish  pride  and  speculative  wan- 
tonness, and  all  vain  and  sinful  desires  of  my  heart ;  and  then 
I  thought  myself  not  only  an  outside  Christian,  but  also  an 
inside  Christian,  and  therefore  a  true  Christian  indeed.  And 
so  I  went  on  comfortably  a  good  while,  till  I  considered  that 
the  law  of  God  requires  passive  obedience  as  well  as  active : 
and  therefore  I  must  be  a  sufferer  as  well  as  a  doer,  or  else  I 
could  not  be  a  Christian  indeed ;  whereupon  I  began  to  be 
troubled  at  my  impatience  under  God's  correcting  hand,  and 
at  those  inward  murmurings  and  discontents  which  I  found  in 
my  spirit  in  time  of  any  outward  calamity  that  befel  me ;  and 
then  I  laboured  to  bridle  my  passions,  and  to  submit  myself 
quietly  to  the  will  of  God  in  every  condition ;  and  then  did  I 
also,  as  it  were,  begin  to  take  penance  upon  myself,  by  absti- 
nence, fasting,  and  afflicting  my  soul;  and  made  pitiful  lamen- 
tations in  my  prayers,  which  were  sometimes  also  accompanied 
with  tears,  the  which  I  was  persuaded  the  Lord  did  take  notice 
of,  and  would  reward  me  for  it ;  and  then  I  was  persuaded 
that  I  did  keep  the  law,  in  yielding  obedience  both  actively 
and  passively.  And  then  was  I  confident  I  was  a  true  Chris- 
tian, until  I  considered,  that  those  Jews,  of  whom  the  Lord 
complains,  Isa.  Iviii.  did  as  much  as  I ;  and  that  caused  me 
to  fear  that  all  was  not  right  with  me  as  yet.  Whereupon  I 
went  to  another  minister,  and  told  him  that  though  I  had  done 
thus  and  thus,  and  suffered  thus  and  thus ;  yet  v/as  I  persuaded, 
that  I  was  in  no  better  condition  than  those  Jews.  0  yes! 
8* 


m  THE  MARROW  OF 

said  he  ;  you  are  in  a  better  condition  than  they :  for  they 
were  hypocrites,  and  served  not  God  with  all  their  hearts  a3 
you  do.     Then  I  went  home  contentedly,  and  so  went  on  in 
my  wonted  course  of  doing  and  suffering,  and  thought  all  was 
well  with  me,  until  I  bethought  myself,  that  before  the  time 
of  my  conversion,  I  had  been  a  transgressor  from  the  womb  ; 
yea,   in  the  womb,  in  that  I  was  guilty  of  Adam's  trangres- 
sion  :  so  that  I  considered  that  although  I  kept  even  with  God 
for  the  time  present  and  to  come,  yet  that  would  not  free  me 
from  the  guiltiness  of  that  which  was  done  before ;  whereupon 
I  was  much  troubled  and  disquieted  in  my  mind.     Then  I  went 
to  a  third  minister  of  God's  holy  word,  and  told  how  the  case 
stood  with  me,  and  what  I  thought  of  my  state  and  condition. 
He  cheered  me  up,  bidding  me  be  of  good  comfort:  for  how- 
ever my  obedience  since  my  conversion  would  not  satisfy  for 
my  former  sins  ;  yet,  inasmuch  as,  at  my  conversion,  I  had 
confessed,  lamented,  deplored,  bewailed,  and  forsaken  them, 
God,  according  to  his  rich  mercy  and  gracious  promise,  had 
mercifully  pardoned  and  forgiven  them.      Then   I  returned 
home  to  my  house  again,  and  went  to  God  by  earnest  prayer 
and  supplication,  and  besought  him  to  give  me  assurance  of  the 
pardon  and  forgiveness  of  my  guiltiness  of  Adam's  sin,  and 
all  my  actual  transgressions  before  my  conversion ;   and  as  I 
had  endeavoured  myself  to  be  a  good  servant  before,  so  I  would 
still  continue  in  doing  my  duty  most  exactly  ;   and  so,  being 
assured  that  the  Lord  had  granted  this  my  request,  I  fell  to 
my  business   according   to    my   promise;  I   heard,  I  read,  I 
prayed,    I   fasted,  I  mourned,   I   sighed,    and   groaned  ;    and 
watched  over  my  heart,  my  tongue,  and  ways,  in  all  my  doings, 
actions,  and  dealings,  both  with  God  and  man.     But  after  a 
while,  I  growing  better  acquainted  with  the  spiritualness  of 
the  law,  and  the  inward  corruptions  of  my  own  heart,  I  per- 
ceived that  I  had  deceived  myself,  in  thinking  that  I  had  kept 
the  law  perfectly  ;  for,  do  what  I  could,  I  found  many  imper- 
fections in  my  obedience  ;  for  I  had  been,  and  was  still  sub- 
ject to  sleepiness,  drowsiness,  and  heaviness,  in  prayers  and 
hearing,  and  so  in  other  duties ;  I  failed  in  the  manner  of  per- 
formance of  them,  and  in  the  end  why  I   performed  them, 
seeking  myself  in  everything  I  did:  and  my  conscience  told 
me  I  failed  in   my  duty  to  God   in   this,  in  my  duty  to  my 
neighbour  in  that.     And  then  I  was  much  troubled  again  :  for 
I  considered  that  the  law  of  God  requires,  and  is  not  satisfied 
without,  an  exact  and  perfect  obedience.     And  then  I  went  to 


MODERN   DIVINITY.  91 

the  same  minister  again,  and  told  him  how  I  had  purposed, 
promised,  striven,  and  endeavoured,  as  much  as  possibly  I 
could,  to  keep  the  law  of  God  perfectly ;  and  yet  by  woful 
experience  I  had  found,  that  I  had,  and  did  still  transgress  in 
many  ways  ;  and  therefore  I  feared  hell  and  damnation.  "  Oh ! 
but,"  said  he,  "  do  not  fear ;  for  the  best  of  Christians  have 
their  failings,  and  no  man  keepeth  the  law  of  God  perfectly ; 
and  therefore  go  on,  and  do  as  you  have  done,  in  striving  to 
keep  the  law  perfectly ;  and  in  what  you  cannot  do,  God  will 
accept  the  will  for  the  deed ;  and  wherein  you  come  short, 
Christ  will  help  you  out."  And  this  satisfied  and  contented 
me  very  much.  So  I  returned  home  again,  and  fell  to  prayer, 
and  told  the  Lord  that  now  I  saw  I  could  not  yield  perfect 
obedience  to  his  law,  and  yet  I  would  not  despair,  because  I 
did  believe  that  what  I  could  not  do  Christ  had  done  for  me : 
and  then  I  did  certainly  conclude,  that  I  was  now  a  Christian 
indeed,  though  I  was  not  so  before :  and  so  have  I  been  per- 
suaded ever  since.  And  thus,  sir,  you  see  I  have  declared 
unto  you,  both  how  it  hath  been  with  me  formerly,  and  how 
it  is  with  me  for  the  present ;  wherefore  I  would  entreat  you 
to  tell  me  plainly  and  truly  what  you  think  of  my  condition.* 

*  It  is  not  necessary,  for  saving  this  account  of  Nomista's  case  from 
the  odious  charge  of  forgery,  that  the  particulars  therein  mentioned  should 
have  been  real  facts ;  more  than  (not  to  speak  of  scripture  parables)  it  ia 
necessary  to  save  the  whole  book  from  the  same  imputation,  that  the 
speeches  therein  contained  should  have  passed,  at  a  certain  time,  in  a  real 
conference  of  four  men,  called  Evangelista,  Nomista,  Antinouiista,  and 
Neophytus  ;  yet  I  make  no  question  but  it  is  grounded  on  matters  of  fact, 
falling  out  by  some  casuist's  inadvertency,  excess  of  charity  to,  or  shifting 
converse  with,  the  afflicted,  as  to  their  soul  exercise,  or  by  means  of  cor- 
rupt principles.  And  as  the  former  are  incident  to  good  men  of  sound 
principles  at  any  time,  which  calls  ministers  on  such  occasions  to  take 
heed  to  the  frame  of  their  own  spirits,  and  to  be  much  in  the  exercise  of 
dependence  on  the  Lord,  lest  they  do  hurt  to  souls  instead  of  doing  them 
good ;  so  the  latter  is  at  no  time  to  be  thought  strange,  since  there  were 
found,  even  in  the  primitive  apostolical  churches,  some  who  were  reputed 
godly,  zealous  gospel  ministers,  especially  by  such  as  had  little  savour  of 
Christ  on  their  own  souls,  who  nevertheless,  in  their  zeal  for  the  law,  per- 
verted the  gospel  of  Christ,  Gal.  i.  6,  7,  and  iv.  17.  Whether  Nomista  was 
of  opinion  that  the  covenant  of  works  was  still  in  force  or  not,  our  Lord 
Jesus  Christ  taught  that  it  was,  Luke  x.  25 — 28  ;  and  so  does  the  apostle, 
Gal.  iii.  10  ;  and  unbelievers  will  find  it  so  to  their  everlasting  ruin.  For, 
"  our  Lord  Jesus,  who  now  offers  to  be  Mediator  for  them  who  believe 
on  him,  shall,  at  the  last  day,  come  armed  with  flaming  fire,  to  judge, 
condemn,  and  destroy  all  them  who  have  not  believed  God,  have  not  re- 
ceived the  oflFer  of  grace  made  in  the  gospel,  nor  obeyed  the  doctrine 
thereof,  but  remain  in  their  natural  state,  under  the  law  or  covenant  of 
works.'' — Practical  Use  of  Saving  Knowledge,  tit.  For  convincing  a  man  of 
Judgment  by  the  Law,  part.  2. 


9%  THE   MABROW  OP 

JEJvan.  Why,  truly  I  must  tell  you,  it  appears  to  me  by  this 
relation,  that  you  have  gone  as  far  in  the  way  of  the  cove- 
nant of  works  as  the  apostle  Paul  did  before  his  conversion  ; 
but  yet,  for  aught  I  see,  you  have  not  gone  the  right  way  to 
the  truth  of  the  gospel ;  and  therefore  I  question  whether  you 
be  as  yet  truly  come  to  Christ. 

Neoph.  Good  sir,  give  me  leave  to  speak  a  few  words. 
By  the  hearing  of  your  discourse  concerning  the  covenant 
of  works,  and  the  covenant  of  grace,  I  was  moved  to  fear 
that  I  was  out  of  the  right  way ;  but  now  having  heard  my 
neighbour  Nomista  make  such  an  excellent  relation,  and  yet 
you  to  question  whether  he  truly  be  come  to  Christ  or  no, 
makes  me  conclude  absolutely,  that  I  am  far  from  Christ. 
Surely,  if  he,  upon  whom  the  Lord  hath  bestowed  such  ex- 
cellent gifts  and  graces,  and  who  hath  lived  such  a  godly  life 
as  I  am  sure  he  hath  done,  be  not  right,  then  woe  be  unto 
me! 

Evan.  Truly,  for  aught  I  know,  you  may  be  in  Christ  be- 
fore him. 

Nom.  But,  I  pray  you,  sir,  consider,  that  though  I  am  now 
thoroughly  convinced,  that  till  of  late  I  went  on  in  the  way  of 
the  covenant  of  works ;  yet  seeing  that  I  at  last  came  to  see 
my  need  of  Christ,  and  have  verily  believed  that  in  what  I 
come  short  of  fulfilling  the  law  he  will  help  me  out,  methinka 
I  should  be  truly  come  to  Christ. 

Evan.  Verily,  I  do  conceive  that  this  gives  you  no  surer 
evidence  of  your  being  truly  come  to  Christ,  than  some  of 
your  strict  Papists  have.  For  it  is  the  doctrine  of  the  Church 
of  Eorne,  that  if  a  man  exercise  all  his  power,  and  do  his  best 
to  fulfil  the  law,  then  God,  for  Christ's  sake,  will  pardon  all 
his  infirmities,  and  save  his  soul.  And  therefore  you  shall 
see  many  of  your  Papists  very  strict  and  zealous  in  the  per- 
formance of  duties,  morning  and  evening,  so  many  Ave 
Marias  and  so  many  Pater  Nosters  ;  yea,  and  many  of  them 
do  great  deeds  of  charity,  and  great  works  of  hospitality  ;  and 
all  upon  such  grounds,  and  to  such  ends  as  these.  The 
Papists,  says  Calvin,  cannot  abide  this  saying,  "By  faith 
alone ;"  for  they  think  that  their  own  works  are  in  part  a 
cause  of  their  salvation  ;  and  so  they  make  a  hotch-potch  and 
mingle-mangle,  that  is  neither  fish  nor  flesh,  as  men  say. 

Nom.  Bat  stay,  sir,  I  pray  ;  you  are  mistaken  in  me ;  for 
though  I  hold  that  God  doth  accept  of  my  doing  my  best  to 
fulfil  the  law,  yet  I  do  not  hold  with  the  Papists,  that  my 
doings  are  meritorious ;  for  I  believe  that  God  accepts  not 


MODERN"  DIVINITY.  93 

wliat  I  do,  eit"her  for  the  work  or  worker's  sake,  but  only  for 
Christ's  sake. 

Evan.  Yet  do  you  but  still  go  hand  in  hand  with  the  Pa- 
pists ;  for  though  they  do  hold  that  their  works  are  meri- 
torious, yet  they  say  it  is  by  the  merit  of  Christ  that  they 
become  meritorious ;  or,  as  some  of  the  moderate  sort  of 
them  say,  "  Our  works,  sprinkled  with  the  blood  of  Christ, 
become  meritorious."  But  this  you  are  to  know,  that  as  the 
justice  of  God  requires  a  perfect  obedience,  so  does  it  re- 
quire that  this  perfect  obedience  be  a  personal  one,  viz:  it 
must  be  the  obedience  of  one  person  only  ;  the  obedience  of 
two  must  not  be  put  together,  to  make  up  a  perfect  obe- 
dience ;*  so  that,  if  you  desire  to  be  justified  before  God, 
you  must  either  bring  to  him  a  perfect  righteousness  of  your 
own,  and  wholly  renounce  Christ;  or  else  you  must  bring 
the  perfect  righteousness  of  Christ,  and  wholly  renounce  your 
own. 

Ant.  But  believe  me,  sir,  I  would  advise  him  to  bring 
Christ's  and  wholly  renounce  his  own,  as,  I  thank  the  Lord, 
I  have  done. 

Eva7i.  You  say  very  well ;  for,  indeed,  the  covenant  of 
grace  terminates  itself  only  on  Christ  and  his  righteousness ; 
God  will  have  none  to  have  a  hand  in  the  justification  and 
salvation  of  a  sinner,  but  Christ  only.  And  to  say  as  the 
thing  is,  neighbour  Nomista,  Christ  Jesus  will  either  be  a 
whole  Saviour,  or  no  Saviour ;  he  will  either  save  you  alone, 
or  not  save  you  at  all.  Acts  iv.  12,  "  For  among  men  there 
is  given  no  other  name  under  heaven,  whereby  we  must  be 
saved,"  says  the  apostle  Peter;  and  Jesus  Christ  himself 
says,  John  xiv.  6,  "  I  am  the  way,  the  truth,  and  the  life ;  and 
no  man  cometh  to  the  Father  but  by  me."  So  that,  as  Lu- 
ther truly  says,  "  besides  this  way  Christ,  there  is  no  way  but 
wandering,  no  verity  but  hypocrisy,  no  life  but  eternal  death." 
And  verily,  says  another  godly  writer,  "  we  can  neither  come 
to  God  the  Father,  be  reconciled  unto  him,  nor  have  any- 
thing to  do  with  him,  by  any  other  way  or  means,  but  only 
by  Jesus  Christ;  for  we  shall  not  anywhere  find  the  favour 
of  God,  true  innocency,  righteousness,  satisfaction  for  sin, 
help,  comfort,  life,  or  salvation,  anywhere  but  only  in  Jesus 

*  For  in  that  case  the  obedience  both  of  the  one  and  of  the  other  is  im- 
perfect, and  so  is  not  conform  to  the  law  ;  therefore  it  can  in  no  wise  be 
accepted  for  righteousness ;  but  according  to  justice  proceeding  upon  it, 
the  soul  that  hath  it  must  die,  because  a  sinful  soul,  Ezek.  zviii.  4. 


tl(  THE  MARROW  Or 

Christ ;  he  is  the  sura  and  centre  of  all  divine  and  evangelical 
truths  :  and  therefore  as  there  is  no  knowledge  or  wisdom  so 
excellent,  necessary,  or  heavenly,  as  the  knowledge  of  Christ, 
as  the  apostle  plainly  gives  us  to  understand,  1  Cor.  ii.  2,  that 
he  '  determined  to  know  nothing  amongst  them,  but  only 
Jesus  Christ  and  him  crucified  ;'  so  there  is  nothing  to  be 
preached  unto  men,  as  an  object  of  their  faith,  or  necessary 
element  of  their  salvation,  which  doth  not  in  some  way  or 
other,  either  meet  in  Christ,  or  refer  unto  him."* 

Sect.  7. — Ant.  O,  sir,  you  please  me  wondrous  well  in 
thus  attributing  all  to  Christ :  and  surely,  though  of  late  you 
have  not  been  so  evangelical  in  your  teaching  as  some  others 
in  this  city,  which  has  caused  me  to  leave  off  hearing  you  to 
hear  them,  yet  1  have  formerly  perceived,  and  now  also  per- 
ceive, that  you  have  more  knowledge  of  the  doctrine  of  free 
grace  than  many  other  ministers  in  this  city  have ;  and  to  tell 
you  the  truth,  sir,  it  was  by  your  means  that  I  was  first  brought 
to  renounce  mine  own  righteousness,  and  cleave  only  to  the 
righteousness  of  Jesus  Christ.f  And  thus  it  was:  after  that 
I  had  been  a  good  while  a  legal  professor,  just  like  my  friend 
Nomista,  and  heard  none  but  your  legal  preachers,  who  built 
me  up  in  works  and  doings,  as  they  did  him,  and  as  their 
manner  is ;  at  last,  a  familiar  acquaintance  of  mine,  who  had 
some  knowledge  of  the  doctrine  of  free  grace,  did  commend 
you  for  an  excellent  preacher ;  and  at  last  prevailed  with  me 
to  go  with  him  and  hear  you ;  and  your  text  that  day,  I  well 
remember,  was  Titus  iii.  5,  "  Not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy  he  saved  us;" 
whence  you  observed,  and  plainly  proved,  that  man's  own 

*  Eph.  iv.  20,  21,  "  But  ye  have  not  so  learned  Christ ;  if  so  be  that  yc  have 
heard  him,  and  have  been  taught  by  him,  as  the  truth  is  in  Jesus." 

f  What  this  is,  in  the  sense  of  the  speaker,  he  himself  immediately 
explains  at  large.  In  a  word,  in  his  sense,  it  is  to  be  an  Antinomian  indeed. 
The  sum  of  his  compliment  made  1o  IJvangelista,  or  the  author,  which 
you  please,  lies  here  ;  namely,  that  he  had  left  off  hearing  him,  because 
he  did  not  preach  the  gospel  so  purely  as  some  others  in  the  place  ;  yet 
in  his  opinion,  he  understood  it  better  than  many  others  ;  and  (to  carry  the 
compliment  to  the  highest  pitch)  it  was  by  his  means  he  turned  downright 
Antmomian.  One  would  think,  that  whatever  was  the  measure  of  the  au- 
thor's pride  or  humility,  self-denial  or  self-seeking,  he  had  as  much 
common  sense  as  would  render  this  address  not  very  taking  with  him,  or 
at  least  would  teach  him,  that  the  publishing  of  it  was  none  of  the  most 
proper  means  for  commending  of  himself.  So  that  the  publishing  of  it 
may  rather  be  imputed  to  the  author's  self-denial  than  to  the  want  thereof ; 
though  I  presume  the  considering  reader  will  neither  impute  it  to  the  one  cor 
to  the  other. 


MODERN  DIVINITY.  95 

righteousness  had  no  hand  in  his  justification  and  salvation  ; 
whereupon  you  dehorted  us  from  putting  any  coniidence  in 
our  own  works  and  doings,  and  exhorted  us  by  faith  to  lay 
hold  upon  the  righteousness  of  Jesus  Christ  only  ;  at  the  hear- 
ing whereof  it  pleased  the  Lord  so  to  work  upon  me,  that  I 
plainly  perceived  that  there  was  no  need  at  all  of  my  works 
and  doings,  nor  anything  else,  but  only  to  believe  in  Jesus 
Christ.*  And  indeed  my  heart  assented  to  it  immediately,  so 
that  I  went  home  with  abundance  of  peace  and  joy  in  believing, 
and  gave  thanks  to  the  Lord  for  that  he  had  set  my  soul  at  lib- 
erty from  such  a  sore  bondage  as  I  had  been  under.  And  I 
told  all  my  acquaintance  what  a  slavish  life  I  had  lived  in,  be- 
ing under  the  law;  for  if  I  did  commit  any  sin,  I  was  presently 
troubled  and  disquieted  in  my  conscience,  and  could  have  no 
peace  till  I  had  made  humble  confession  thereof  unto  God, 
craved  pardon  and  forgiveness,  and  promised  amendment. 
But  now  I  told  them,  that  whatsoever  sins  I  committed,  I  was 
no  whit  troubled  at  them,  nor  indeed  am  I  at  this  day ;  for  I 
do  verily  believe  that  God,  for  Christ's  sake,  has  freely  and 
fully  pardoned  all  my  sins,  both  past,  present,  and  to  come ; 
so  that  I  am  confident,  that  whatsoever  sin  or  sins  I  commit, 
they  shall  never  be  laid  to  my  charge,  being  very  well  assured, 
that  I  am  so  perfectly  clothed  with  the  robe  of  Christ's 
righteousness,  that  God  can  see  no  sin  in  me  at  all.     And 

*  The  preacher  taught,  according  to  his  text,  That  man's  own  righteousness 
had  no  hand  in  his  justification  and  salvation  ;  he  dehorted,  from  putting 
confidence  in  good  works ;  and  exhorted,  by  faith  to  lay  hold  on  Christ's 
righteousness  only.  And  this  hearer  tlience  inferred,  that  there  was  no 
need  at  all  of  good  works  ;  as  if  one  should  conclude,  that  because  it  is 
the  eye  only  that  seeth,  therefore  there  is  no  need  at  all  of  hand  or  foot. 
So  the  apostle  Paul's  doctrine  was  misconstrued  ;  Rom.  iii.  8,  "  Some  affirm 
that  we  say,  Let  us  do  evil  that  good  may  come."  Yea,  in  the  apos- 
tles' days,  the  doctrine  of  free  grace  was  actually  thus  abused  to  Antino- 
mianisni,  by  some  "  turning  the  grace  of  God  into  lasciviousness,"  Jude 
4.  The  apostle  was  aware  of  the  danger  on  that  side,  through  the  corruption 
of  the  hearts  of  men  ;  Gal.  v.  13,  "  Brethren,  ye  have  been  called  unto 
liberty  ;  only  use  not  liberty  for  an  occasion  to  the  flesh."  And  ministers  of 
Christ,  (who  himself  was  accounted  "  a  friend  to  publicans  and  ."sinners,"  &c., 
Matthew  xi.  19,)  followers  of  Paul's  doctrine,  which,  in  the  eyes  of 
carnal  men,  had  a  show  and  semblance  of  favouring  sinful  liberty,  ought 
to  set  the  apostles'  example  in  this  matter  before  them  in  a  special  manner  ; 
•with  fear  and  trembling,  keeping-  a  jealons  eye  on  the  danger  from  that 
part ;  especially  in  this  day,  wherein  the  Lord's  indignation  is  visibly  going 
out  in  spiritual  strokes,  for  a  despised  gospel ;  knowing  that  the  gos- 
pel of  Christ  is  to  some  "  the  savour  of  death  unto  death,"  2  Cor.  ii.  16,  and 
that "  there  are  who  wrest  the  Scriptures  (themselves)  unto  their  own  destruc- 
tion," 2  Pet.  ii.  17. 


96  THE   MARROW   OF 

therefore  now  I  can  rejoice  evermore  in  Christ,  as  the  apostle 
exhorts  me,  and  live  merrily,  though  I  be  never  so  vile  or  sin- 
ful a  creature ;  and  indeed  I  pity  them  that  are  in  the  same 
slavish  condition  I  was  in ;  and  would  have  them  to  believe 
as  I  have  done,  that  so  they  may  rejoice  with  me  in  Christ  * 
And  thus,  sir,  you  see  I  have  declared  unto  you  my  condition; 
and  therefore  I  entreat  you  to  tell  me  what  you  think  of  me, 

Evan.  There  is  in  this  city,  at  this  day,  much  talk  about 
Antinomiaus  ;  and  though  I  hope  there  be  but  few  that  do 
justly  deserve  that  title,  yet,  I  pray,  give  me  leave  to  tell  you, 
that  I  fear  I  may  say  unto  you  in  this  case,  as  it  was  once  said 
unto  Peter  in  another  case,  "  Surely  thou  art  one  of  them,  for 
thy  speech  bewrayeth  thee,"  Matt.  xxvi.  73.  And  therefore,  to 
tell  you  truly,  I  make  some  question  whether  you  have  truly 
believed  in  Christ,  for  all  your  confidence  ;  and  indeed,  I  am 
the  rather  moved  to  question  it,  by  calling  to  mind,  that,  as  I 
have  heard,  "  your  conversation  is  not  such  as  becometh  the 
gospel  of  Christ,"  Phil.  i.  27. 

Ant.  Why,  sir,  do  you  think  it  is  possible  for  a  man  to  have 
such  peace  and  joy  in  Christ  as  I  have  had,  and  I  thank  the 
Lord  have  still,  and  not  to  have  truly  believed  in  Christ  ? 

Evan.  Yes,  indeed,  I  think  it  is  possible  ;  for  does  not  our 
Saviour  tell  us,  that  those  hearers,  to  whom  he  resembles  the 
"  stony  ground, — immediately  received  the  word  with  joy,  and 
yet  had  no  root  in  themselves,"  Mark  iv.  16,  17,  and  so  indeed 
were  not  true  believers?  and  does  not  the  apostle  give  us  to 
understand,  that  as  there  is  a  form  of  godliness  without 
the  power  of  godliness,  2  Tim.  iii.  5,  so  there  is  a  form  of 
faith,  without  the  power  of  faith  ?  and  therefore  he  prays  that 
God  would  grant  unto  the  Thessalonians  "  the  work  .of  faith 
with  power,"  2  Thess.  i.  11.  And  as  the  same  apostle  gives 
us  to  understand,  "  there  is  a  faith  that  is  not  feigned,"  1  Tim. 
i.  5,  so,  doubtless,  there  is  a  faith  that  is  feigned.  And  surely 
when  our  Saviour  says,  Mark  iv.  26-28,  "  the  kingdom  of 
God  is  as  if  a  man  should  cast  seed  into  the  ground,  and 
should  sleep,  and  rise  night  and  day,  and  the  seed  should 


*  How  easy  is  the  passage  from  legalism  to  Antinomianism  !  Had  this  poor 
man,  under  his  trouble  and  disquiet  of  conscience,  fled  to  Jesus  Christ 
for  the  purging  of  his  conscience  from  guilt  by  his  blood,  and  the  sanctifying 
of  his  nature  by  his  Spirit ;  and  not  put  his  own  confessions  of  sins,  prayers 
for  pardon,  and  promises  of  amendment,  iu  the  room  of  Christ's  atoning  blood ; 
and  his  blind  and  faithless  resolutions  to  amend,  in  the  room  of  the  sanctifying 
spirit  of  Christ  ;  he  had  escaped  this  snare  of  the  devil,  Heb.  ix.  14 ;  Rom. 
vii.  4 — 6. 


MODERN   DIVINITY.  -^ 

spring  up  and  grow,  he  knoweth  not  how,  first  the  blade, 
then  the  ear,  after  that  the  full  corn  in  the  ear  ;"  he  giveth 
us  to  understand,  that  true  faith  is  produced  by  the  secret 
power  of  God,  by  little  and  little ;  so  that  sometimes  a 
true  believer  himself  neither  knows  the  time  when,  nor  the 
manner  how,  it  was  wrought.  So  that  we  may  perceive,  that 
true  faith  is  not  ordinarily  begun,  increased,  and  finished,  all 
in  a  moment,  as  it  seems  yours  was,  but  grows  by  degrees, 
according  to  that  of  the  apostle.  Bom.  i.  17,  "  The  righteous- 
ness of  God  is  revealed  from  faith  to  faith,"  that  is,  from  one 
degree  of  faith  to  another  ;*  from  a  weak  faith  to  a  strong 
faith,  and  from  faith  beginning  to  faith  increasing  towards 
perfection ;  or  from  faith  of  adherence  to  faith  of  evidence ; 
but  so  was  not  yours.  And  again,  true  faith,  according  to 
the  measure  of  it,  produces  holiness  of  life ;  but  it  seems 
yours  does  not  so ;  and  therefore,  though  you  have  had,  and 
have  still  much  peace  and  joy,  yet  that  is  no  infallible  sign 
that  your  faith  is  true ;  for  a  man  may  have  great  raptures, 
yea,  he  may  have  great  joy,  as  if  he  were  lifted  up  into  the 
third  heaven,  and  have  a  great  and  strong  persuasion  that  his 
state  is  good,  and  yet  be  but  a  hypocrite  for  all  that.  And 
therefore,  I  beseech  you,  in  the  words  of  the  apostle,  "  examine 
yourself,  whether  you  be  in  the  faith,  prove  your  own  self: 
know  you  not  your  own  self,  how  that  Jesus  Christ  is  in  you, 
except  you  be  a  reprobate  ?"  2  Cor.  xiii.  5. — "  And  if  Christ 
is  in  you,  the  body  is  dead  because  of  sin,  but  the  spirit  is  life 
because  of  righteousness,"f  Rom.  viii.  10. 

Ant.  But,  sir,  if  my  friend  Nomista  went  wrong  in  seeking 
to  be  justified  by  the  works  of  the  law,  then,  methinks  I 
should  have  gone  right  in  seeking  to  be  justified  by  faith  ;  and 
yet  you  speak  as  if  we  had  both  gone  wrong. 

Evan.  I  remember  Luther  says,  that  in  his  time,  if  they 
taught  in  a  sermon,  that  salvation  consisted  not  in  our  works 
or  life,  but  in  the  gift  of  God,  some  men  took  occasion  thence 
to  be  slow  to  good  works,  and  to  live  a  dishonest  life.  And 
if  they  preached  of  a  godly  and  honest  life,  others  did  by  and 
by  attempt  to  build  ladders  to  heaven.:}:  And  moreover,  he 
says,  that  in  the  year  1525,  there  were  some  fantastical  spirits 
that  stirred  up  the  rustical  people  to  sedition,  saying,  That  the 

*  See  note  J,  page  40. 

t  This  doctrine  of  our  author  is  far  from  cherishing  of  presumption,  or 
opening  of  a  gap  to  licentiousness. 

J  That  is,  to  scale  and  get  into  it  by  their  own  good  works. 
9 


■96  THE   MARROW  OP 

freerlom  of  the  gospel  giveth  liberty  to  all  men  from  all  man- 
ner of  laws  ;  and  there  were  others  that  did  attribute  the  force 
of  justification  to  the  law.  Now,  says  he,  both  these  sorts 
ofi'end  against  the  law ;  the  one  on  the  right  hand,  who  would 
be  justified  by  the  law,  and  the  other  on  the  left  hand,  who 
would  be  clean  delivered  from  the  law.  Now,  I  suppose,  this 
saying  of  Luther's  may  be  fitly  applied  to  you  two  ;  for  it  ap- 
pears to  me,  friend  Antinomista,  that  you  have  offended  on  the 
left  hand,  in  not  walking  according  to  the  matter  of  the  law  ; 
and  it  is  evident  to  me,  neighbour  Nomista,  that  you  have 
offended  on  the  right  hand,  in  seeking  to  be  justified  by  your 
obedience  to  it.* 

Sect.  8. — Nom.  But,  sir,  if  seeking  justification  by  the 
works  of  the  law  be  an  error,  yet  it  seems,  that,  by  Luther's 
own  confession,  it  is  but  an  error  on  the  right  hand. 

Evan.  But  yet  I  tell  you,  it  is  such  an  error,  that,  by  the 
apostle  Paul's  own  confession,  so  far  forth  as  any  man  is 
guilty  of  it,  he  makes  his  services  his  saviours,  and  rejects 
the  grace  of  God,  and  makes  the  death  of  Christ  of  none 
effect,  and  perverts  the  Lord's  intention,  both  in  giving  the 
law  and  in  giving  the  gospel ;  and  keeps  himself  under  the 
curse  of  the  law,  and  makes  himself  the  son  of  a  bond- 
woman, a  servant,  yea,  and  a  slave,  and  hinders  himself  in  the 
course  of  well-doing.  Gal.  v.  4 ;  iii.  19 ;  i.  T  ;  iii.  10 ;  iv.  25  ;  v. 
7,  and  ii.  11 ;  and  in  short,  he  goes  about  an  impossible  thing, 
and  so  loses  all  his  labour. 

Nom.  Why  then,  sir,  it  would  seem  that  all  my  seeking  to 
please  God  by  my  good  works,  all  my  strict  walking  accord- 
ing to  the  law,  and  all  my  honest  course  of  life,  has  rather  done 
me  hurt  than  good  ? 


*  The  offences  of  these  men  here  taxed,  were  both  against  the  law  (or 
covenant)  of  works  ;  for  they  must  needs  have  been  against  that  law 
which  they  were  under,  and  not  another  ;  and  both  of  them  were  as  yet 
under  the  law,  or  covenant  of  works,  as  being  both  unbelievers,  the 
which  was  told  to  Antinomista,  page  97,  as  it  was  to  Nomista,  page  92  ; 
wherefore  it  is  manifest,  that  by  the  matter  of  the  law  here,  is  not  meant 
the  law  of  Christ,  but  the  matter  of  the  law  of  works,  that  is,  the  ten 
commandments,  as  they  stand  in  the  covenant  of  works,  which  Antinomista 
had  no  regard  to  in  his  conversation,  though  they  had  all  the  authority 
and  binding  force  upon  him  found  in  that  covenant.  And  as  he  oflFended 
against  the  matter  of  it,  so  did  Nomista  against  the  form,  in  seeking  to 
be  justified  by  his  obedience  ;  for  the  covenant  of  works  never  bound  a 
sinner  to  seek  to  be  justified  by  his  obedience  to  it ;  but,  on  the  contrary, 
always  condemned  that  as  presumption,  staking  down  the  guilty  under  the 
curse,  without  remedy,  till  satisfaction  be  made  by  another  hand. 


MODERN  DIVINITY.  99 

Evan.  The  apostle  says,  that  "  without  faith  it  is  impossible 
to  please  G-od,"  Heb.  xi.  6 ;  that  is,  says  Calvin,  (Instit. 
p.  370,)  "Whatsoever  a  man  thinketh,  purposeth,  or  doeth, 
before  he  be  reconciled  to  God  by  faith  in  Christ,  it  is  ac- 
cursed, and  not  only  of  no  value  to  righteousness,  but  of  certain 
deserving  to  damnation."  So  that,  says  Luther,  on  Galatians, 
p.  63,  "  Whosoever  goeth  about  to  please  God  with  works 
going  before  faith,  goeth  about  to  please  God  with  sin  ;  which 
is  nothing  else  but  to  heap  sin  upon  sin,  to  mock  God,  and  to 
provoke  him  to  wrath.  Nay,  (says  the  same  Luther,  on  the 
Galatians,  p.  23,)  if  thou  be  without  Christ,  thy  wisdom  is 
double  foolishness,  thy  righteousness  is  double  sin  and  ini- 
quity." And,  therefore,  though  you  have  walked  very  strictly 
according  to  the  law,  and  led  an  honest  life,  j^'et  if  you  have 
rested  and  put  confidence  therein,  and  so  come  short  of  Christ, 
then  hath  it  indeed  rather  done  you  hurt  than  good.  For,  says 
a  godly  writer,  a  virtuous  life,  according  to  the  light  of  nature, 
turneth  a  man  further  off'  from  God,  if  he  add  not  thereto  the 
effectual  working  of  his  Spirit.  And,  says  Luther,  "  they 
which  have  respect  only  to  an  honest  life,  it  were  better  for 
them  to  be  adulterers  and  adulteresses,  and  to  wallow  in  the 
mire."*  And  surely  for  this  cause  it  is  that  our  Saviour  tells 
the  strict  Scribes  and  Pharisees,  who  sought  justification  by 
works,  and  rejected  Christ,  that  "  publicans  and  harlots  should 
enter  into  the  kingdom  of  God  before  them,"  Matt,  xxi.  31. 
And  for  this  cause  it  was  that  I  said,  For  aught  I  know,  my 
neighbour  Neophytus  might  be  in  Christ  before  you. 

Nora.  But  how  can  that  be,  when,  as  you  know,  he  hath 
confessed  that  he  is  ignorant  and  full  of  corruption,  and  comes 
far  short  of  me  in  gifts  and  graces  ? 

Evan.  Because,  as  the  Pharisee  had  more  to  do  before  he 
could  come  at  Christ  than  the  publican  had,  so  I  conceive  you 
have  more  to  do  than  he  hath. 

Noni.  Why,  sir,  I  pray  you,  what  have  I  to  do,  or  what 
would  you  advise  me  to  do  ?  for  truly  I  would  be  contented  to 
be  ruled  by  you. 

Evan.  Why,  that  which  you  have  to  do,  before  you  can 
come  to  Christ,  is  to  undo  all  that  ever  you  have  done  already  ; 

*  This  comparison  is  not  stated  betwixt  these  two,  considered,  simply, 
as  to  their  different  manner  of  life ;  but  in  point  of  pliableness  to  receive 
conviction,  wherein  the  latter  hath  the  advantage  of  the  former ;  which 
the  Scripture  ofteuer  than  once  takes  notice  of,  Matt.  xxi.  31,  quoted  in 
the  following  sentence,  "  I  would  thou  wert  cold  or  hot,"  Rev.  iii.  io.  The 
passage  is  to  be  found  in  his  Sermon  upon  the  Hjmn  of  Zacharias,  page  50. 


100  THE  MARROW  OP  " 

that  is  to  say,  -whereas  you  have  endeavoured  to  travel  to- 
ward heaven  by  the  way  of  the  covenant  of  works,  and  so 
have  gone  a  wrong  way  ;  you  must  go  quite  back  again  all  the 
way  you  have  gone,  before  you  can  tread  one  step  in  the  right 
way.  And  whereas  you  have  attempted  to  build  up  the  ruins 
of  old  Adam,  and  that  upon  yourself,  and  so,  like  a  foolish 
builder,  to  build  a  tottering  house  upon  the  sands, — you  must 
throw  down  and  utterly  demolish  all  that  building,  and  not 
leave  a  stone  upon  a  stone,  before  you  can  begin  to  build  anew. 
And  whereas  you  have  conceived  that  there  is  some  sufficiency 
in  yourself,  to  help  to  justify  and  save  yourself,  you  must  con- 
clude, that  in  that  case  there  is  not  only  in  you  an  insufficiency, 
but  also  a  non-sufficiency  :*  yea  and  that  sufficiency  that 
seemed  to  be  in  you,  to  be  your  loss.  In  plain  terms,  you 
must  deny  yourself,  as  our  Saviour  says.  Matt.  xvi.  24,  that  is, 
"  you  must  utterly  renounce  all  that  ever  you  are,  and  all  that 
ever  you  have  done ;"  all  your  knowledge  and  gifts ;  all  your 
hearing,  reading,  praying,  fasting,  weeping,  and  mourning ;  all 
your  wandering  in  the  way  of  works,  and  strict  walking,  must 
fall  to  the  ground  in  a  moment :  briefly,  whatsoever  you  have 
counted  gain  to  you  in  the  case  of  justification,  you  must  now, 
with  the  apostle  Paul,  Philip,  iii.  7 — 9,  "  count  loss  for  Christ," 
and  judge  it  to  be  "  dung,  that  you  may  win  Christ,  and  be 
found  in  him,  not  having  your  own  righteousness,  which  is  of 
the  law,  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  laith." 


SECT.  in. — Of  the  Performance  of  the  Promise. 

Sect.  1. — Christ's  fulfilling  of  the  Law  in  the  room  of  the  Elect. — 2.  Be- 
lievers dead  to  the  Law  as  the  Covenant  of  Works. — 3.  The  warrant  to 
believe  in  Christ. — 4.  Evangelical  Kepentance  a  consequent  of  Faith. — 
5.  The  spiritual  Marriage  with  Jesus  Christ. — 6.  Justification  before  Faith 
refuted. — 7.  Believers  freed  from  the  commanding  and  condemning  Power 
of  the  Covenant  of  Works. 

Neo.  But,  sir,  what  would  you  advise  me  to  do  ? 

Evan.  Why,  man,  what  aileth  you  ? 

Neo.  Why,  sir,  as  you  have  been  pleased  to  hear  those  two 
declare  their  condition  unto  you,  so  I  beseech  you  to  give  me 
leave  to  do  the  same ;  and  then  you  will  perceive  how  it  is  with 

*  That  is,  you  are  not  only  unable  to  do  enough,  but  also,  that  you  are  not 
able  to  do  anything.  "  Not  that  we  are  sufficient  of  ourselves  to  think  any- 
thing as  of  ourselves,"  2  Cor.  iii.  5. 


MODERN  DIVINITY.  lOl 

me.  Sir,  not  long  since,  it  pleased  the  Lord  to  visit  me  with 
a  great  fit  of  sickness;  so,  that,  indeed,  both  in  mine  own 
judgment,  and  in  the  judgment  of  all  that  came  to  visit  me,  I 
was  sick  unto  death.  Whereupon  I  began  to  consider  whither 
my  soul  was  to  go  after  its  departure  out  of  my  body ;  and  I 
thought  with  myself,  that  there  were  but  two  places,  heaven 
and  hell ;  and  therefore  it  must  needs  go  to  one  of  them. 
Then  my  wicked  and  sinful  life,  which,  indeed,  I  had  lived, 
came  into  my  mind,  which  caused  me  to  conclude,  that  hell 
was  the  place  provided  for  it ;  the  which  caused  me  to  be  very 
fearful,  and  to  be  very  sorry  that  I  had  so  lived  ;  and  I  desired 
of  the  Lord  to  let  me  live  a  little  longer,  and  I  would  not  fail 
to  reform  my  life,  and  amend  my  ways ;  and  the  Lord  was 
pleased  to  grant  me  my  desire.  Since  which  time,  though, 
indeed,  it  is  true  I  have  not  lived  so  wickedly  as  formerly  I 
had  done,  yet,  alas !  I  have  come  far  short  of  that  godly  and 
religious  life  which  I  see  other  men  live,  and  especially  my 
neighbour  Nomista ;  and  yet  you  seem  to  conceive  that  he  is 
not  in  a  good  condition,  and  therefore  surely  I  must  needs  be 
in  a  miserable  condition.  Alas !  sir,  what  do  you  think  will 
become  of  me  ? 

Sect.  1. — Evan.  I  do  now  perceive  that  it  is  time  for  me 
to  show  how  God,  in  the  fulness  of  time,  performed  that  which 
he  purposed  before  all  time,  and  promised  in  time,  concerning 
the  help  and  delivering  of  fallen  mankind.  And  touching 
this  point,  the  Scripture  testifies,  that  God  "  did,  in  the  fulness 
of  time,  send  forth  his  Son,  made  of  a  woman,  made  under 
the. law,  to  redeem  them  that  were  under  the  law,"  &c..  Gal. 
iv.  4.  That  is  to  say,  look  how  mankind  by  nature  are  under 
the  law,  as  it  is  the  covenant  of  works ;  so  was  Christ,  as 
man's  surety,  contented  to  be ;  so  that  now,  according  to  that 
eternal  and  mutual  agreement  that  was  betwixt  God  the  Father 
and  him,  he  put  himself  in  the  room  and  place  of  all  the  faith- 
ful,* Isa.  liii.  6,  "And  the  Lord  hath  laid  on  him  the  iniquity 
of  us  all." 

Then  came  the  law  as  it  is  the  covenant  of  works,  and 
said;  "I  find  him  a  sinner,f  yea,  such  an  one  as  hath  taken 


*  Tbat  is,  all  those  who  have,  or  shall  believe,  or  all  the  elect,  which  is 
one  and  the  same  in  reality,  and  in  the  judgment  of  our  author,  expressly 
declared  in  the  first  sentence  of  his  preface. 

f  By  imputation  and  law-reckoning ;  no  otherwise,  as  a  sinner  believ- 
ing in  him  is  righteous  before  God.  (Thus  Isaac  Ambrose,  speaking  of 
justification,  says,  "  This  righteousness  makes  a  sinner  sinless  ;"  i.  e.,  as 
to  guilt.)  This  must  be  owned  to  be  the  meaning  of  this  expression, 
9* 


102  THE   MARBOW   OF 

upon  him  the  sins  of  all  men,*  therefore  let  him  die  upon  the 
cross."  Then  said  Christ,  "Sacrifice  and  offering  thou 
wouldst  not,  but  a  body  hast  thou  prepared  me  ;  in  burnt- 

unless  one  will  shut  one's  eyes  to  the   immediately  foregoing  and  following 
words, — I  find  him  a  sinner,  said  the  law  ;  such  an  one  as  hath  taken  sin 
upon  hira.     They  are  the  words  of  Luther,  and  he  was  not  the  first  who 
spoke  so.     "  He  made  him  who  was  righteous  to  be  made  a  sinner,  that 
he  might  make  sinners   righteous,"  says    Chrysostom,  on    2    Cor.  v.    Horn. 
11.   cit.   Owen   on   Justification,   p.    39.      Famous  Protestant  divines    have 
also  used  the   expression   after   him.      "  When    our   divines,"   says    Ruther- 
ford, "  say,  Christ  took  our  place,  and  we  have  his  condition, — Christ  was 
made    us,   and  made  the  sinner ;    it    is   true,  only  in    a    legal    sense.      He 
[Christ]    was  debitor  factus, — a   sinner  ;  a  debtor   by  imputation,  a   debtor 
by  law,  by  place,  by  office."    Trial   and  Triumph    of    Faith,  p.   245,  257. 
Charnock   argues  the  point  thus  :   "  How  could  he  die,  if  he  were  not  a 
reputed  sinner  ?     Had  he  not  first  had  a  relation  to  our  sin,  he  could  not 
in  justice   have  undergone  our    punishment.      He   must,   in    the    order    of 
justice,   be   supposed   a   sinner   really,   or   by   imputation.     Really,   he   was 
not ;  by  imputation    then    he  was,"  vol.  ii.  p.  547.     Serm.  on  1  Cor.  v.  7. 
"  Though   personally  he  was  no  sinner,  yet   by  imputation   he   was,"   says 
the   Contin.  of  Poole's  Annot.  on  2  Cor.  v.   21.     "  What  Illyricus   wrote," 
says  Rivet,   "  that   Christ  might  most  truly  be  called  a  sinner,  Bellarmine 
calls    blasphemy    and    cursed    impudence.      Now    Bellarmine    himself    con- 
tends, that  Christ  might   attribute  our  sins  to  himself,  therefore  he  might 
also   truly  call  himself  a  sinner,   while   in   himself  innocent,  he   did   repre- 
sent our  person.     What  blasphemy,  what  impiety  is  here  ?"     Comment,  on 
Psalm  xxii.   1.     The  Scripture  phrase  to  this  purpose  is  more  forcible ;  2 
Cor.  V.  21,  "  For  he  hath  made  him  to  be  sin  for  us,  who  knew  no  sin,  that 
we  might  be  made  the  righteousness  of  God  in  him."    For  as  it  is  more 
to   say  we  are   made   righteousness,  than   to   say  we   are  made   righteous, 
since  the  former  plainly  imports  a  perfection  of  righteousness,  if  I  may  be 
allowed  the  phrase,   righteousness  not   being  properly  capable   of  degrees  ; 
so  it  is  more  to  say.  Christ  was  made  sin  for  the  elect  world,  than  to  say  he 
was  made  a  sinner,  since  the  first  of  these  doth  accordingly  point  at  the 
universality    and    complete   tale   of  the   elect's   sins,   from   the   first   to   the 
last  of  them  laid   on    our   spotless  Redeemer.     Compare  Lev.  xvi.   21,  22, 
"  And  Aaron  shall  confess  over  him  (viz  :  the  scape-goat,  which  the  apostle 
hath  an  eye  to  here)   all  the  iniquities  of  the  children  of  Israel,  and   all 
their  transgi-essions,  and  all  their  sins,  putting  them  upon  the  head  of  the 
goat.     And  the  goat  shall  bear  upon  him  all  their  iniquities,"  Isa.  liii.  6. 
"  And  the  Lord  {marg.)  hath  made  the  iniquity  of  us  all  to  meet  on  {Heb. 
in)  him."     These  two  texts  give  the  just  notion  of  the  true  import  of  that 
phrase,  "  He  was  made  sin  for  us." 

*  Our  Lord  Jesus  Christ  died  not  for,  nor  took  upon  him  the  sins  of, 
all  and  every  individual  man,  but  he  died  for,  and  took  upon  him  the 
sins  of,  all  the  elect,  John  x.  15,  and  xv.  13  ;  Acts  xx.  28  ;  Eph.  v.  25  ;  Tit. 
ii.  14,  and  no  other  doctrine  is  here  taught  by  our  author  touching  the 
extent  of  the  death  of  Christ.  In  the  preceding  paragraph,  where  was 
the  proper  place  for  giving  his  judgment  on  that  head,  he  purposely  de- 
clares it.  He  had  before  taught,  that  Jesus  Christ  did  from  eternity  be- 
come man's  surety  in  the  covenant  that  passed  betwixt  hira  and  the 
Father,  p.  22 — 24.  A  surety  puts  himself  in  the  place  of  those  for  whom 
he  becomes  sui-cty,  to  pay  their  debt,  Gcu.  xliv.  32,  33 ;  Prov.  xxii.  26,  27. 


MODERN   DIVINITY.  103 

offerings  and  sacrifices  for  sin  thou  hast  no  pleasure.  Then 
said  I,  Lo,  I  come  to  do  thy  will,  0  Lord !"  Heb.  x.  5 — 7. 
And  so  the  law  proceeding  in  full  scope  against  him,  set  upon 

And  our  author  tells  us,  that  now,  when  the  prefixed  time  of  Christ's  ful- 
filling the  eternal  covenant,  paying  the  debt  he  had  taken  on  him,  and 
purchasing  man's  redemption  by  his  sufferings,  was  come,  he  did,  accord- 
ing to  the  tenor  of  that  covenant,  which  stated  the  extent  of  his  surety- 
ship, put  himself  in  the  room  and  place — he  says  not,  of  all  men,  but— 
of  all  the  faithful,  or  elect  of  God  ;  (see  n.*  p.  101  ;)  Jesus  Christ  thus  stand- 
ing in  their  room  and  place,  actually  to  take  on  the  burden.  "  The  Lord 
laid  on  him  the  iniquities  of  us  all  ;"  the  which  Scripture  text  can  bear  no 
other  sense  in  the  connection  of  it  here,  than  what  is  the  genuine  sense 
of  it,  as  it  stands  in  the  holy  Scripture,  namely,  that  the  Father  laid  on 
Christ  the  iniquities  of  all  the  spiritual  Israel  of  God,  of  all  nations,  ranks, 
and  conditions  ;  for  no  iniquities  could  be  laid  on  him  but  theirs  in  whose 
room  and  place  he  put  himself  to  receive  the  burden,  according  to  the 
eternal  and  mutual  agreement.  These  iniquities  being  thus  laid  on  the 
Mediator,  the  law  came  and  said,  I  find  him  such  an  one  as  hath  taken 
on  him  the  sins  of  all  men.  This  is  but  an  incident  expression  on  the 
head  of  the  extent  of  Christ's  death,  and  it  is  a  scriptural  one  too.  1  Tim. 
ii.  6,  "  Who  gave  himself  a  ransom  for  all,"  i.  e.,  for  all  sorts  of  men,  not 
for  all  of  every  sort.  Heb.  ii.  9,  "  That  he,  by  the  grace  of  God,  should 
taste  death  for  every  man,"  i.  e.,  for  every  man  of  those  whom  the  apostle 
is  there  treating  of,  namely,  sons  brought  or  to  be  brought  unto  glory, 
verse  10 ;  those  who  are  sanctified,  Christ's  brethren,  verse  11  ;  given  to 
him,  verse  13  ;  and  the  sense  of  the  phrase,  as  used  here  by  the  author,  can 
be  no  other  ;  for  the  sins,  which  the  law  found  that  he  had  taken  on  him, 
could  be  no  other  but  the  sins  that  the  Lord  had  laid  on  him  ;  and  the 
sins  the  Lord  had  laid  on  him  were  the  sins  of  all  the  faithful  or  elect, 
according  to  the  author  ;  wherefore,  in  the  author's  sense,  the  sins  of  all 
men  which  the  law  found  in  Christ  were  the  sins  of  all  the  elect,  accord- 
ing to  the  genuine  sense  of  the  Scripture  phraseology  on  that  head.  And 
an  incident  expression,  in  words  which  the  Holy  Ghost  teacheth,  and 
determined  in  its  connection  to  the  orthodox  scriptural  meaning,  can 
never  import  any  prejudice  to  his  sentiment  upon  that  point  purposely 
declared  before  in  its  proper  place.  It  is  true,  the  author,  when  speaking 
of  those  in  whose  room  Christ  put  himself,  useth  not  the  word  aloiie ; 
and  in  the  holy  Scripture  it  is  not  used  neither  on  that  subject.  And  it 
may  be  observed,  that  the  Spirit  of  God  in  the  word,  doth  not  open  the 
doctrine  of  election  and  reprobation,  but  upon  man's  rejecting  or  em- 
bracing the  gospel  offer ;  the  which  different  events  are  then  seasonably 
accounted  for,  from  the  depths  of  the  eternal  counsel  of  God.  See  Luke 
X.  17 — 22  ;  Matt.  xxii.  1 — 14  ;  Rom.  ix.  throughout  ;  Eph.  i.  3 — 5.  To 
every  thing  there  is  a  season.  The  author  hitherto  hath  been  dealing 
with  the  parties,  to  bring  them  to  Christ ;  and  particularly  here,  he  ia 
speaking  for  the  instruction  and  direction  of  a  convinced  trembling  sin- 
ner, namely,  Neophytus ;  and,  therefore,  like  a  wise  and  tender  man  in 
such  a  case,  he  useth  a  manner  of  speaking,  which  hdng  warranted  by 
the  word,  was  fitted  to  excite  the  awakening  of  the  ordinary  scruples  in 
that  case,  namely,  "  It  may  be  I  am  not  elected,— it  may  be  Christ  died 
not  for  me  :"  and  which  pointed  at  the  duty  of  all,  and  the  encourage- 
ment that  all  have  to  come  to  Christ.  And  all  this,  after  he  had  in  his 
very  first  words  to  the  reader,  sufficiently  provided  for  his  using  such  a 


104  THE   MARROW  OF 

him,  and  killed  him  ;  and,  by  this  means,  was  the  justice  of 
God  fully  satisfied,  his  wrath  appeased,  and  all  true  believers 
acquitted  from  all  their  sins,  both  past,  present,  and  to  come.* 

manner  of  expression,  without  prejudice  to  tbe  truth.  Further,  the  law 
adds,  "  Therefore  let  him  die  upon  the  cross."  Wherefore  ?  For  their 
sins,  of  the  laying  of  which  upon  him  there  is  no  mention  made?  or  for 
the  sins  of  those  in  whose  room  he  is  expressly  said  to  have  put  himself, 
according  to  the  eternal  agreement  betwixt  the  Father  and  him?  Then 
said  Christ,  "  Lo  !  I  come  ;"  viz  :  actually  to  pay  the  debt  for  which  I 
have  become  surety  in  the  eternal  compact ;  the  which,  whose  it  was, 
according  to  our  author,  is  already  sufficiently  declared.  The  law  then 
set  upon  him,  and  killed  him ;  for  whom,  according  to  our  author  ?  For 
these,  surely,  in  whose  room  and  place  he  put  himself,  and  so  stood.  If 
one  considers  his  account  of  the  effect  of  all  this,  one  does  not  find  it  to 
be,  as  Arminians  say,  "  that  Christ,  by  the  merit  of  his  death,  hath  so 
far  forth  reconciled  God  the  Father  to  all  mankind,  that  the  Father,  by 
reason  of  the  Son's  merit,  both  could  and  would,  and  did  enter  and  esta- 
blish a  new  and.  gracious  covenant  with  sinful  man,  liable  to  condemna- 
tion." (Examination  of  Tilenus,  p.  164,  art.  2,  sect.  2.)  "  And  obtained 
for  ail  and  every  man  a  restoration  into  a  state  of  grace  and  salvation  ; 
so  that  none  will  be  condemned,  nor  are  liable  to  condemnation  for  ori- 
ginal sin,  but  all  are  free  from  the  guilt  of  that  sin."  (Teste  Turret,  loc. 
14.  ques.  14.  th.  5.)  Neither  does  he  tell  us,  that  Christ  died  to  "  render 
sin  remissible  to  all  persons,  and  them  savable,"  as  the  Continuator  of 
Poole's  Annotations  on  Hebrews,  chapter  ii.  9,  says,  with  other  Univer- 
salists.  By  this  means,  says  our  author,  "  was  the  justice  of  God  fully 
satisfied,  his  wrath  appeased,  and  all  true  believers  acquitted."  Compare 
Westm.  Confess,  chap.  8.  art.  4,  5.  "  This  office  (viz  :  of  a  surety)  the 
Lord  Jesus  did  most  willingly  undertake,  which  that  he  might  discharge, 
he  was  made  under  the  law,  and  did  perfectly  fulfil  it,  endured  most 
grievous  torments,  &c.  The  Lord  Jesus,  by  his  perfect  obedience,  and 
sacrifice  of  himself — hath  fully  satisfied  the  justice  of  his  Father ;  and 
purchased,  not  only  reconciliation,  but  an  everlasting  inheritance  in  the 
kingdom  of  heaven,  for  all  those  whom  the  Father  hath  given  unto  him. 
Christ,  by  his  obedience  and  death,  did  fully  discharge  the  debt  of  all 
those  that  are  thus  justified,"  Chap.  xi.  art.  3.  Wherefore  the  author  does 
not  here  teach  an  universal  redemption  or  atonement.  Of  this  more 
afterward. 

*  Pardon  is  the  removing  of  the  guilt  of  sin.  Guilt  is  twofold  :  1.  The 
guilt  of  eternal  wrath,  by  which  the  sinner  is  bound  over  to  the  eternal 
revenging  wrath  of  God  ;  and  this,  by  orthodox  divines,  is  called  the  guilt 
of  sin  by  way  of  eminency.  2.  The  guilt  of  fatherly  anger,  whereby  the 
sinner  is  bound  over  to  God's  fatherly  anger  and  chastisements  for  sin. 
Accordingly,  there  is  a  two-fold  pardon  :  the  one  is  the  removal  of  the 
guilt  of  eternal  wrath,  and  is  called  legal  pardon  ;  the  other  the  removal 
of  the  guilt  of  fatherly  anger,  and  is  called  gospel  pardon.  As  to  tbe 
latter,  the  believer  is  daily  to  sue  out  his  pardon,  since  he  is  daily  con- 
tracting new  guilt  of  that  kind  ;  and  this  the  author  plainly  teaches  after- 
wards in  its  proper  place.  As  to  the  former,  of  which  only  he  speaks 
here,  all  the  sins  of  a  believer,  past,  present,  and  to  come,  are  pardoned 
together,  and  at  once,  in  the  first  instance  of  his  believing  ;  that  is  to  say, 
the  guilt  of  eternal  wrath  for  sin  then  past  and  present  is  actually  and 
formally  done  away  ;    the  obligation   to  that  wrath  which  he  was  lying 


MODERN  DIVINITY.  105 

So  that  tbe  law,  as  it  is  the  covenant  of  works,  hath  not 
anything  to  say  to  any  true  believer,*  for  indeed  they  are 
dead  to  it,  and  it  is  dead  to  them. 


under  for  these  sins  is  dissolved,  and  the  guilt  of*  eternal  wrath  for  sins 
then  to  come  is  eflfectually  prevented  from  that  moment  for  ever,  so 
that  he  can  never  come  under  that  kind  of  guilt  any  more ;  and  this  pardon, 
as  it  relates  to  these  sins,  is  but  a  pardon  improperly  so  called,  being  ra- 
ther a  not  imputing  of  them,  than  a  formal  remission,  forasmuch  as  a 
formal  remission  being  a  dissolution  of  guilt  actually  contracted,  agrees 
only  to  sins  already  committed.  Therefore  our  author  here  uses  the 
word  acquitted,  which  is  of  a  more  extensive  signification.  All  pardon 
of  sin  is  an  acquittance,  but  all  acquittance  of  sin  is  not  a  formal  pardon 
of  it :  "  For  at  the  resurrection,  believers  being  raised  up  in  glory,  shall 
be  openly  acknowledged  and  acquitted  in  the  day  of  judgment."  Short. 
Cat.  But  they  will  not  then  be  formally  pardoned.  Now,  this  is  the 
doctrine  of  the  holy  Scriptures,  Rom.  iv.  48,  "  Even  as  David  also  de  - 
scribeth  the  blessedness  of  the  man  unto  whom  God  imputeth  righteous- 
ness without  works,  saying.  Blessed  are  they  whose  iniquities  are  for- 
given, and  whose  sins  are  covered.  Blessed  is  the  man  to  whom  the 
Lord  WILL  NOT  IMPUTE  sin." — Chap.  viii.  1,  "  There  is  therefore  now 
no  condemnation  to  them  which  are  in  Christ  Jesus."  That  is,  not  only 
they  shall  never  be  actually  damned,  i.  e.,  sent  to  hell,  as  that  phrase  is 
ordinarily  taken,  for  that  is  the  privilege  of  all  the  elect,  even  before 
they  believe,  while  yet  they  are  under  condemnation  according  to  the 
Scripture ;  but  there  is  no  binding  over  of  them  that  are  in  Christ  to 
eternal  wrath,  no  guilt  of  that  kind  to  them.  Compare  John  iii,  18,  "  He 
that  believeth  on  him  is  not  condemned ;  but  he  that  believeth  not  is 
condemned  already." — "  The  one  [viz :  justification]  doth  equally  free  all 
believers  from  the  revenging  wrath  of  God,  and  that  perfectly  in  this 
life,  that  they  never  fall  into  condemnation."  Larg.  Cat.  quest.  77.  "  Al- 
beit sin  remain,  and  continually  abide  in  these  our  mortal  bodies,  yet  it 
is  not  imputed  unto  us,  but  is  remitted  and  covered  with  Christ's  justice," 
[i.  e.,  righteousness.]  Old  Confess,  art.  25.  Q.  "  What  then  is  our  only 
joy  in  life  and  death  ?  A.  That  all  our  sins,  bypast,  present,  and  to 
come,  are  buried ;  and  Christ  only  is  made  our  wisdom,  justification,  sancti- 
fication,  and  redemption."  1  Cor.  i.  30.  Craig's  Cat.  quest.  43.  "  The  lib- 
erty which  Christ  hath  purchased  for  believers,  under  the  gospel  consists  in 
their  freedom  from  the  guilt  of  sin,  the  condemning  wrath  of  God,  the 
curse  of  the  moral  law."  Westm.  Confess,  chap.  xx.  art.  1.  See  xi.  art.  5  ;  chap, 
xvii.  art.  3.  "  'J'hey  [the  Arminians]  do  utterly  deny,  that  no  sins  of  the  faith- 
ful, how  great  and  grievous  soever  they  be,  are  imputed  unto  them,  or  that  all 
their  sins  present  and  future  are  forgiven  them."  Exam,  of  Tilen.  p.  226,  art. 
5.  sect.  5. 

*  "  What  things  soever  it  saith,  it  saith  to  them  who  are  under  it," 
Rom.  iii.  19.  But  believers  are  not  under  it,  nor  under  the  law  of  the 
covenant  of  works,  chap.  vi.  14,  therefore  it  saith  nothing  to  them.  As 
such,  it  said  all  to  Christ  in  their  room  and  place ;  and,  without  the  Me- 
diator's dishonour,  it  cannot  repeat  its  demands  on  them  which  it  made 
upon  him  as  their  surety.  Meanwhile  the  law,  as  a  rule  of  life  to  be- 
lievers, saith  to  them  all,  in  the  name  and  authority  of  God,  the  Creator 
and  Redeemer,  Matt.  v.  48,  "  Be  ye  therefore  perfect,  even  as  your  Father 
which  is  in  heaven  is  perfect."    Howbeit,  they  are  under  a  covenant,  under 


106  THE  MARROW  OF 

Norn.  But,  sir,  how  could  tbe  sufferings  of  Christ,  whicli  in 
respect  of  time  were  but  finite,  make  full  satisfaction  to  the 
justice  of  God,  which  is  infinite  ? 

Evan.  Though  the  sufferings  of  Christ,  in  respect  of  time, 
were  but  finite,  yet  in  respect  of  the  person  that  suffered,  his 
sufferings  came  to  be  of  infinite  value ;  for  Christ  was  God 
and  man  in  one  person,  and  therefore  his  sufferings  were  a 
sufficient  and  full  ransom  for  man's  soul,  being  of  more  value 
than  the  death  and  destruction  of  all  creatures. 

Nora.  But,  sir,  you  know  that  the  covenant  of  works  re- 
quires man's  own  obedience  or  punishment,  when  it  says,  "  He 
that  doeth  these  things  shall  live  in  them ;"  and  "  Cursed  is 
every  one  that  continueth  not  in  all  things  which  are  written 
in  the  book  of  the  law  to  do  them :"  how  then,  could  believers 
be  acquitted  from  their  sins  by  the  death  of  Christ  ? 

Evan.  For  answer,  I  pray  you  consider,  that  though  the 
covenant  of  works  requires  man's  own  obedience  or  punish- 
ment, yet  it  nowhere  disallows  or  excludes  that  which  is  done 
or  suffered  by  another  in  his  behalf;  neither  is  it  repugnant  to 
the  justice  of  God :  for  so  there  be  a  satisfaction  performed  by 
man,  through  a  sufficient  punishment  for  the  disobedience  of 
man,  the  law  is  satisfied,  and  the  justice  of  God  permitteth 
that  the  offending  party  be  received  into  favour ;  and  God 
acknowledges  him,  after  such  satisfaction  made,  as  a  just  man, 
and  no  transgressor  of  the  law  ;  and  though  the  satisfaction  be 
made  by  a  surety,  yet  when  it  is  done,  the  principal  is,  by  the 
law,  acquitted.  But  yet,  for  the  further  proof  and  confirma- 
tion of  this  point,  we  are  to  consider,  that  as  Jesus  Christ, 
the  second  Adam,  entered  into  the  same  covenant  that  the 
first  Adam  did,*  so  by  him  was  done  whatsoever  the  first 
Adam  had  undone.  So  the  case  stands  thus, — that  as  what- 
soever the  first  Adam  did,  or  befel  him,  was  reckoned  as  done 
by  all  mankind,  and  to  have  befallen  them,  even  so,  whatso- 
ever Christ  did,  or  befel  him,  is  to  be  reckoned  as  to  have  been 
done  by  all  believers,  and  to  have  befallen  them.  So  that  as 
sin  Cometh  from  Adam  alone  to  all  mankind,  as  he  in  whom 
all  have  sinned  ;  so  from  Jesus  Christ  alone  cometh  righteous- 
ness unto  all  that  are  in  him,  as  he  in  whom  they  all  have 
satisfied  the  justice  of  God ;  for  as  being  in  Adam,  and  one 
with  him,  all  did,  in  him  and  with  him,  transgress  the  com- 

which,  though  no  less  is  required,  yet  less  is  accepted,  for  the  sake  of  Christ 
their  covenaut  head. 
*  See  note,  f  page  55. 


MODERN   DIVINITY.  107 

mandment  of  God ;  even  so,  in  respect  of  faith,  whereby  be- 
lievers are  ingrafted  into  Christ,  and  spiritually  made  one  with 
him,  they  did  all,  in  him  and  with  him,  satisfy  the  justice  of 
God  in  his  death  and  sufierings*    And  whosoever  reckons 

*  Namely,  in  the  sense  of  the  law ;  for  in  the  law-reckoning,  as  to  the 
payment  of  a  debt,  and  fulfilling  of  a  covenant,  or  any  the  like  purposes, 
the  surety  and  the  original  debtor,  the  federal  head  or  the  representative, 
and  the  represented,  are  but  one  person.  And  thus  the  Scripture  deter- 
mining Adam  to  be  the  figure  (or  type)  of  Christ,  Rom.  v.  14,  teaches 
upon  the  one  hand,  that  all  mankind  sinned  in  Adam,  verse  12,  and  died 
in  him,  1  Cor.  xv.  22  ;  and  on  the  other  hand,  that  believers  were  cruci- 
fied with  Christ,  Gal.  ii.  20,  and  raised  up  in  him.  Bph.  ii.  6,  "  The  co- 
venant (of  works)  being  made  with  Adam  as  a  public  person — all  man- 
kind— sinned  in  him."  Lar.  Cat.  Quest.  22.  "  The  covenant  of  grace 
was  made  with  Christ  as  the  second  Adam,"  Quest.  31.  "  He  satisfied 
divine  justice,  the  which  he  did  as  a  public  person,  the  head  of  his 
Church,"  Quest.  52. "  that  the  righteousness  of  the  law,"  says  the  apostle, 
"might  be  fulfilled  in  us,"  Rom.  viii.  4;  so  believers  satisfied  in  him,  as 
they  sinned  in  Adam.  "The  threatening  of  death,  Gen.  ii.  17,  is  fulfilled 
in  the  elect  so  that  they  die,  and  yet  their  lives  are  spared :  they  die, 
and  yet  they  live,  for  they  are  reckoned  in  law  to  have  died  when  Christ 
their  surety  died  for  them."  Ferguson  on  Gal.  ii.  20.  "  Although  thou," 
says  Beza,  "  hast  satisfied  for  the  pain  of  thy  sins  in  the  person  of  Jesus 
Christ,"  Beza's  Confess,  point  4,  art.  12.  "  What  challenges  Satan  or  con- 
science can  make  against  the  believer — hear  an  answer  ;  I  was  condemned, 
I  was  judged,  I  was  crucified  for  sin,  when  my  surety  Christ  was  con- 
demned, judged,  and  crucified  for  my  sins. — I  have  paid  all,  because  my 
surety  has  paid  all,"  Rutherford's  Trial  and  Triumph  of  Faith,  serm.  xix. 
p.  258.  "  As  in  Christ  we  satisfied,  so  likewise  in  Adam  we  sinned," 
Flint.  Exam.  p.  144.  This  doctrine,  and  the  doctrine  of  the  formal  im- 
putation of  Christ's  righteousness  to  believers  stand  and  fall  together. 
For  if  believers  be  reckoned  in  law  to  have  satisfied  in  Christ,  then  his 
righteousness,  which  is  the  result  of  his  satisfaction,  must  needs  be  ac- 
counted theirs,  but  if  there  be  no  such  law-reckoning,  Christ's  righteous- 
ness cannot  be  imputed  to  them  otherwise  than  as  to  the  effects  of  it,  for 
the  judgment  of  God  is  always  according  to  truth,  Rom.  ii.  2.  This  the 
Neouomians  are  aware  of,  and  deny  both,  reckoning  them  Antinomian 
principles  as  they  do  many  other  Protestant  doctrines.  Hear  Mr.  Gib- 
bons :  "  They  (viz  :  the  Antinomians)  are  dangerously  mistaken  in  think- 
ing that  a  believer  is  righteous  in  the  sight  of  God,  with  the  self-same 
active  and  passive  righteousness  wherewith  Christ  was  righteous,  as  though 
believers  suffered  in  Christ,  and  obeyed  in  Christ."  Morn.  Exer.  Method, 
sec.  19,  p.  423.  On  the  other  hand,  the  Westminster  divines  teach  both 
as  sound  and  orthodox  principles,  affirming  Christ's  righteousness,  obe- 
dience, and  satisfaction,  themselves  to  be  imputed  to  believers,  or  rec- 
koned their  righteousness,  obedience,  and  satisfaction.  "  Justification  is 
an  act  of  God's  free  grace,  wherein  he  pardoneth  all  our  sins,  and  accept- 
eth  us  as  righteous  in  his  sight,  only  for  the  righteousness  of  Christ  im- 
puted to  us."  Short.  Cat. — "  Only  for  the  perfect  obedience  and  full 
satisfaction  of  Christ  by  God  imputed  to  them,"  Large.  Cat.  quest.  70. — "  By 
imputing  the  obedience  and  satisfaction  of  Christ  unto  them,"  Westm.  Confess. 
chap.  xi.  art.  1. 


108  THE   MARROW   OF 

thus  reckons  according  to  Scripture;  for  in  Rom.  v.  12,  all 
are  said  to  have  sinned  in  Adam's  sin ;  in  whom  all  have  sin- 
ned, says  the  text,  namely,  in  Adam,  as  in  a  public  person :  all 
men's  acts  were  included  in  his,  because  their  persons  were 
included  in  his.  So  likewise  in  the  same  chapter  it  is  said, 
"  that  death  passed  upon  all  men  ;"  namely  for  this,  that 
Adam's  sin  was  reckoned  for  theirs.  Even  so,  Rom.  vi.  10, 
the  apostle,  speaking  of  Christ,  says,  "In  that  he  died,  he  died 
unto  sin ;  but  in  that  he  liveth,  he  liveth  unto  God :"  so  like- 
wise, says  he  in  the  next  verse,  "  Reckon  ye  yourselves  to  be 
dead  unto  sin,  but  alive  unto  God  through  Jesus  Christ  our 
Lord."  And  so,  as  touching  the  resurrection  of  Christ,  the 
apostle  argues,  1  Cor.  xv.  20,  that  all  believers  must  and  shall 
arise,  because  "  Christ  is  risen,  and  is  become  the  first  fruits 
of  them  that  sleep."  Christ,  as  the  first  fruits,  arises,  and  that 
in  the  name  and  stead  of  all  believers  ;  and  so  they  rise  in  him 
and  with  him  ;  for  Christ  did  not  rise  as  a  private  person,  but 
he  arose  as  a  public  head  of  the  church;  so  that  in  his 
arising  all  believers  did  virtually  arise.  And  as  Christ  at  his 
resurrection  was  justified,  and  acquitted  from  all  the  sins  of  all 
believers,  by  God  his  Father,  as  having  now  fully  satisfied  for 
them,  even  so  were  they.*  And  thus  you  see  the  obedience 
of  Christ  being  imputed  unto  believers  by  God  for  their  right- 
eousness, it  puts  them  into  the  same  estate  and  case,  touching 
righteousness  unto  life  before  God,t  wherein  they  should 
have  been,  if  they  had  perfectly  performed  the  perfect  obe- 
dience of  the  covenant  of  works,  "  Do  this  and  thou  shalt 
live.":}: 

*  Virtually  justified,  not  actually,  in  his  justification,  even  as  in  his 
resurrection  they  did  virtually  arise.  That  this  is  the  author's  meaning 
is  evident  from  his  own  words,  when  speaking  of  Neophytus,  he  says  ex- 
pressly, "  He  was  justified  meritoriously  in  the  death  and  resurrection  of 
Christ,  but  yet  he  was  not  justified  actually,  till  he  did  actually  believe  in 
Christ." 

f  So  called  to  distinguish  it  from  inherent  righteousness,  which  is  righteous- 
ness from  life. 

I  This  is  a  weighty  point,  the  plain  and  native  result  of  what  is  said, 
namely,  that  since  Jesus  Christ  hath  fully  accomplished  what  was  to  have 
been  done  by  man  himself  for  life  accorduig  to  the  covenant  of  works, 
and  that  the  same  is  imputed  to  believers  ;  therefore,  believers  are  in  the 
same  state,  as  to  righteousness  unto  life,  that  they  would  have  been 
in  if  man  himself  had  stood  the  whole  time  appointed  for  his  trial.  And 
here  is  the  true  ground  in  law  of  the  infallible  perseverance  of  the  saints ; 
their  time  of  trial  for  life  is  over  in  their  Head  the  second  Adam— the 
prize  is  won  I  Hence  the  just  by  faith  are  entitled  to  the  same  benefit 
which  Adam  by  his  perfect  obedience  would  have  been  entitled  to.     Com- 


MODEKN   DIVINITY.  109 

Sect,  2. — Nom.  But,  sir,  are  all  believers  dead  to  the  law, 
and  the  law  dead  to  them,  say  you  ? 

Evan.  Believe  it,  as  the  law  is  the  covenant  of  works,  all 
true  believers  are  dead  unto  it,  and  it  is  dead  unto  them  ;^  for, 
they  being  incorporated  into  Christ,  what  the  law  or  covenant 
of  works  did  to  him,  it  did  the  same  to  them ;  so  that  when 
Christ  hanged  on  the  cross,  all  believers,  after  a  sort,  hanged 
there  with  him.  And  therefore  the  apostle  Paul  having  said, 
Gal.  ii.  19,  "  I  through  the  law  am  dead  to  the  law,"  adds 
in  the  next  verse,  "  I  am  crucified  with  Christ ;"  which  words 
the  apostle  brings  as  an  argument  to  prove  that  he  was  dead 
to  the  law,  for  the  law  had  crucified  him  with  Christ.  Upon 
which  text,  Luther  on  the  Galatians,  (p.  81,)  says,  "  I  like- 
wise am  crucified  and  dead  to  the  law,  forasmuch  as  I  am 
crucified  and  dead  with  Christ."  And  again,  "  I  believing  in 
Christ,  am  also  crucified  with  Christ."     In  like  manner,  the 

pare  Rom.  x.  5,  "  The  man  which  doeth  these  things  shall  live,"  with  Hab. 
\\.  4,  "  The  just  by  his  faith  shall  live ;"  the  which  is  the  true  reading 
according  to  the  original.  And  here,  for  clearing  of  the  following  pur- 
pose of  the  believer's  freedom  from  the  law,  as  it  is  the  covenant  of 
works,  let  it  be  considered,  that  if  Adam  had  stood  till  the  time  of  his 
trial  had  been  expired,  the  covenant  of  works  would  indeed  from  that 
time  have  remained  his  everlastmg  security  for  eternal  life,  like  a  contract 
held  fulfilled  by  the  one  party ;  but,  as  in  the  same  case,  it  could  have  no 
longer  remained  to  be  the  rule  of  his  obedience,  namely,  in  tlie  state  of 
coiifirmation.  The  reason  is  obvious,  viz :  that  the  subjecting  of  him  still 
to  the  covenant  of  works,  as  the  rule  of  his  obedience,  would  have  been  a 
reducing  him  to  the  state  of  trial  he  was  in  before,  and  the  setting  hira 
anew  to  work  for  what  was  already  his  own,  in  virtue  of  his  (supposed) 
fulfilling  of  that  covenant.  Nevertheless  it  is  absolutely  impossible  but 
the  creature,  in  any  state  whatsoever,  must  be  bonud  to  and  owe  obe- 
dience unto  the  Creator  ;  and  being  still  bound  to  obedience,  of  necessity 
"he  behoved  to  have  had  a  rule  of  that  obedience  ;  as  to  which  rule,  since 
the  covenant  of  works  could  not  be  it,  what  remains  but  that  the  rule  of 
obedience  in  the  state  of  confirmation,  would  have  been  the  law  of  nature, 
suited  to  man's  state  of  immutability,  improperly  so  called,  and  so  di- 
vested of  the  form  of  the  covenant  of  works,  namely,  its  promise  of  eter- 
nal life,  and  threatening  of  eternal  death,  as  it  is,  and  will  be  in  heaven, 
for  ever  ?  The  application  is  easy,  making  always,  as  to  the  rule  of  believers' 
obedience,  suitable  reserves  for  the  imperfection  of  their  state,  in  respect 
of  inherent  righteousness  ;  the  which  imperfection,  as  it  leaves  room  for 
promises  of  fatherly  smiles,  and  thi-eatenings  of  fatherly  chastisements, 
80  it  makes  them  necessary ;  but  these  also  shall  be  done  away  in  heaven 
when  their  real  estate  shall  be  perfect,  as  their  relative  state  is  now. 

*  Rom.  vii.  4,  '•  Wherefore,  my  brethren,  ye  also  are  become  dead  to 
the  law." — Gal.  ii.  19,  "I  through  the  law  am  dead  to  the  law."  And 
this,  according  to  the  nature  of  correlates,  concludes  the  law,  as  it  is  the 
covenant  of  works,  to  be  dead  also  to  believei's.  Col.  ii.  14,  "  Nailing 
it  to  his  cross." 
10 


110  THE  MARROW  OP 

apostle  says  to  the  believing  Eomans,  "  So  ye,  my  brethren, 
are  dead  also  to  the  law  by  the  body  of  Christ,"  Eom.  vii.  4. 
■  Now,  by  the  body  of  Christ,  is  meant  the  passion  of  Christ 
upon  the  cross,  or,  which  is  all  one,  the  sufferings  of  Christ  in 
his  human  nature.  And,  therefore,  certainly  we  may  conclude 
with  godly  Tindal  on  the  text,  that  all  such  are  dead  concerning 
the  law,  as  are  by  faith  crucified  with  Christ. 

Nom.  But,  I  pray  you,  sir,  how  do  you  prove  that  the  law 
is  dead  to  a  believer  ? 

Evan.  Why.  as  I  conceive,  the  apostle  affirms  it,  Eom. 
vii.  1—6. 

Nom.  Surely  sir,  you  do  mistake ;  for  I  remember  the 
words  of  the  first  verse  are,  "  how  that  the  law  hath  dominion 
over  a  man  as  long  as  he  liveth ;  "  and  the  words  of  the  sixth 
verse  are,  "  but  now  we  are  delivered  from  the  law,  that  being 
dead  wherein  we  were  held,"  &c. 

Evan.  I  know  right  well,  that  in  our  last  translation  the 
words  are  so  rendered ;  but  the  learned  Tindal  renders  it 
thus:  "Eemember  ye  not,  brethren,  that  the  law  hath  do- 
minion over  a  man  as  long  as  it  endureth?"  And  Bishop 
Hall  paraphrases  upon  it  thus,  "  Know  ye  not,  brethren,  that 
the  Mosaical  law  hath  dominion  over  a  man  that  is  subject 
unto  it,  so  long  as  the  said  law  is  in  force?"  So  likewise 
Origen,  Ambrose,  and  Erasmus,  do  all  agree,  that,  by  these 
words,  while  "  he"  or  "  it"  liveth,  we  are  to  understand,  as 
long  as  the  law  remaineth.  And  Peter  Martyr  is  of  opinion, 
that  these  words,  while  "he"  or  "it"  liveth,  are  differently 
referred,  either  to  the  law,  or  to  the  man ;  for,  says  he,  "  the 
man  is  said  to  be  dead,"  verse  4,  "and  the  law  is  said  to  be 
dead,"  verse  6.  Even  so  because  the  word  "he"  or  "it" 
mentioned  verse  1,  signifies  both  sexes  in  the  Greek,  Chrysos- 
tom  thinks,  that  the  death  both  of  the  law  and  the  man  is  in- 
sinuated. And  Theophylact,  Erasmus,  Bucer,  and  Calvin,  do 
all  understand  the  sixth  verse,  of  the  law  being  dead.  And  as 
the  death  of  a  believer  to  the  law  was  accomplished  by  the 
death  of  Christ,  even  so  also  was  the  law's  death  to  him ;  as 
Mr.  Fox,  in  his  sermon  of  Christ  crucified,  testifies,  saying, 
"Here  have  we  upon  one  cross  two  crucifixes,  two  of  the 
most  excellent  potentates  that  ever  were,  the  Son  of  God  and 
the  law  of  God,  wrestling  together  about  man's  salvation — 
both  cast  down  and  both  slain  upon  one  cross ;  howbeit,  not 
after  a  like  sort.  First,  the  Son  of  God  was  cast  down,  and 
took  the  fall,  not  for  any  weakness  in  himself,  but  was  content 


MODERN  DIVINITY.  Ill 

to  take  it  for  our  victory.  Bj  this  fall,  tlie  law  of  God,  in 
casting  him  down  was  caught  in  his  own  trap,  and  so  was  fast 
nailed  hand  and  foot  to  the  cross,  according  as  we  read  in 
Paul's  words,"  Col.  ii.  14.  And  so  Luther  on  the  Galatians, 
(p.  184,)  speaking  to  the  same  point,  says,  "  This  was  a  won- 
derful combat,  where  the  law,  being  a  creature,  giveth  such  an 
assault  to  his  Creator,  in  practising  his  whole  tyranny  upon  the 
Son  of  God.  Now,  therefore,  because  the  law  did  so  horribly 
and  cursedly  sin  against  his  God,  it  is  accused  and  arraigned, 
and,  as  a  thief  and  cursed  murderer  of  the  Son  of  God,  loses 
all  its  right,  and  deserves  to  be  condemned.  The  law,  there- 
fore, is  bound,  dead,  and  crucified  to  me.  It  is  not  only  over- 
come, condemned,  and  slain  unto  Christ,  but  also  to  me,  be- 
lieving in  him  unto  whom  he  hath  freely  given  this  victory."* 

*This  is  cited  from  Luther  on  the  Epistle  to  the  Galatians,  according 
to  the  English  translation,  and  is  to  be  found  there,  fol.  184,  p.  1,  2,  fol. 
185.  p.  1,  fol.  82,  p.  1.  His  own  words  from  the  Latin  original,  after  he 
had  lectured  that  epistle  a  second  time,  as  I  find  them  in  my  copy,  printed 
at  Frankfort,  1563,  are  here  subjoined.  "  Hoc  profecto  mirabile  duellum 
est,  ubi  lex  creatura  cum  Creatore  sic  congreditur,  et  praeter  omne  jus, 
omnem  tyrannidem  suam  in  Filio  Dei  exercet,  quam  in  nobis  filiis  iras 
exercuit,"  Luth.  Comment,  in  Gal.  iv.  5,  p.  598.  "  Ideo  lex,  tanquam 
latro  et  sacrilegus  homicida  Filii  Dei,  amittit  jus,  et  meretur  damnari," 
Ibid.  p.  600.  "  Ergo  lex  est  mihi  surda,  ligata,  mortua  et  crucifixa,"  Ibid, 
cap.  ii.  20,  p.  280.  "  Conscientia  apprehendens  hoc  apostoli  verbum, 
Christus  a  lege  nos  redemit — sancta  quadam  snperbia  insultat  legi,  dicens 
— nunc  in  posterum  non  solum  Christo  victa  et  strangulata  es,  sed  etiam 
mihi  credenti  in  eum,  cui  donavit  hanc  victoriam,"  Page  600.  That  great 
man  of  God,  a  third  Elias,  and  a  second  Paul,  (if  I  may  venture  the  ex- 
pression,) though  he  was  no  inspired  teacher,  was  endued  with  a  great 
measure  of  the  spirit  of  them  both,  being  raised  up  of  God  for  the  extra- 
ordinary work  of  the  Reformation  of  religion  from  Popery,  while  all  the 
world  wondered  after  the  Beast.  The  lively  savour  he  had  of  the  truths 
of  the  gospel  in  his  own  soul,  and  the  fervour  of  his  spirit  in  delivering 
them,  did  indeed  carry  him  as  far  from  the  modern  politeness  of  expres- 
sion, as  the  admiration  and  affectation  of  this  last  are  likely  to  carry  us  off 
from  the  former.  What  he  designed  by  all  this  triumph  of  faith  is  sum- 
med up  in  a  few  words,  immediately  following  these  last  cited  :  "  This, 
the  law,  (viz :  as  it  is  the  covenant  of  works,)  is  gone  for  ever  as  to  us, 
providing  we  abide  in  Christ."  This  he  chose  to  express  in  such  figura- 
tive terms,  that  that  great  gospel  truth  might  be  the  more  impressed  on 
his  own  heart,  and  the  hearts  of  his  scholars,  being  prompted  thereto  by 
his  experience  of  the  necessity,  and  withal  of  the  difficulty  of  applying  it 
by  faith  to  his  own  case,  in  his  frequent  deep  soul  exercises  and  conflicts 
of  conscience.  "  Therefore,"  says  he,  "  feeling  thy  terrors  and  threateniugs, 
O  law  !  I  dip  my  conscience  over  head  and  ears,  into  the  wounds,  blood, 
death,  resurrection,  and  victory  of  Christ ;  besides  him  I  will  see  and 
hear  nothing  at  all.  This  faith  is  our  victory,  whereby  we  overcome  the 
terrors  of  the  law,  sin,  death,  and  all  evils,  but  not  without  a  great  con- 
flict," Ibid.  p.  597.    And    speaking  ou  the   same  subject    elsewhere,  he 


112  THE   MAREOW   OF 

Now,  then,  although  according  to  the  apostle's  intimation, 
(Rom.  vii.  at  the  beginning,)  the  covenant  of  works,  and  man 
by  nature,  be  mutually  engaged  to  each  other,  so  long  as  they 
both  live ;  yet  if,  when  the  wife  be  dead  the  husband  be  free, 
then  much  more  when  he  is  dead  also. 

has  these  remarkable  worcis,  "  It  is  easy  to  speak  these  things,  but  happy 
he  that  could  know  them  aright  in  the  conflict  of  conscience."  Com- 
ment, on  Gal.  ii.  19,  p.  259.  Now,  to  turn  outward  the  wrong  side 
of  the  picture  of  his  discourse,  to  make  it  false,  horrid,  profiine,  and 
blasphemous,  is  hard.  At  this  rate,  many  Scripture  texts  must  suffer, 
not  to  speak  of  approved  human  writers.  I  instance  only  that  of  Elias, 
1  Kings  xviii.  27,  "  He  [Baal]  is  a  god  ;  either  he  is  talking,  or  he  is 
pursuing,  or  he  is  on  a  journey,  or  peradventure  he  sleepeth,  and  must 
be  awaked."  Yet  I  compare  not  Luther's  commentary  to  the  inspired 
writing ;  only  where  the  holy  Scripture  goes  before,  one  would  think 
he  might  be  allowed  to  follow.  Here  is  an  irony,  a  rhetorical  figure, 
and  there  is  a  prosopopceia,  or  feigning  of  a  person,  another  rhetorical 
figure  ;  and  the  learned  and  holy  man  tells  us  withal,  that  Paul  used  it 
before  him  on  the  same  subject,  representing  the  law  "  as  a  most  potent 
personage,  Avho  condemned  and  killed  Christ,  whom  he  (having  overcome 
death)  did  in  the  like  manner  conquer,  condemn,  and  kill  ;"  for  which  he 
cites  Eph.  ii.  and  iv.,  epistles  to  the  Rom.  Cor.  Col.  p.  .599.  Now,  albeit 
the  law,  as  it  is  the  covenant  of  works,  not  being  a  person  indeed,  but  a 
most  holy  law  of  God,  was  incapable  of  real  arraignment,  sin,  theft,  or 
murder  :  yet  one  being  allowed  to  speak  figuratively  of  it,  as  such  a  per- 
son before  mentioned ;  and  finding  the  Spirit  of  God  to  teach  that  it  was 
crucified,  Jesus  Christ  "  nailing  it  to  his  cross,"  Col.  ii.  14  ;  what  im- 
piety— what  blasphemy  is  there  in  assigning  crimes  to  it  for  which  it  was 
crucified — crimes  of  the  same  nature  with  its  crucifixion,  that  is,  not  really 
and  literally  so,  but  figuratively  only  ?  And  the  crucifying  of  a  person,  as 
it  presupposeth  his  arraignment,  accusation,  and  condemnation,  so  it 
implies  his  binding  and  death ;  all  which  the  decency  of  the  parable  re- 
quires. And  the  same  decency  requiring  the  rhetorical  feigning  of  crimes 
as  the  causes  of  that  crucifixion,  they  could  be  no  other  but  these  that  are 
assigned  ;  forasmuch  as  Jesus  Christ  is  here  considered,  not  as  a  sinner 
by  imputation,  but  as  absolutely  without  guilt,  though  in  the  meantime 
the  sins  of  all  the  elect  were  really  imputed  to  him,  the  which  in  reality 
justified  the  holy  law's  procedure  against  him.  Moreover,  upon  the  cru- 
cifixion, it  may  be  remembered  how  the  apostle  proves  Christ  to  have  been 
"  made  a  curse  for  us  ;"  for,  says  he,  it  is  written,  "  Cursed  is  every  one  that 
hangeth  on  a  tree,"  Gal.  iii.  13  ;  the  which  if  any  should  apply  to  the  law, 
as  the  covenant  of  works,  in  a  figurative  manner,  as  its  crucifixion  must 
be  understood,  it  could  import  no  more  by  reason  of  the  nature  of  the 
thing,  than  an  utter  abolition  of  it  with  respect  to  believers,  which  is  a 
great  gospel  truth.  And  here  one  may  call  to  mind  the  Scripture  phrases, 
Rom.  vii.  5,  "  The  motions  of  sins  which  were  by  the  law  ;" — chap.  viii.  2, 
"  The  law  of  sin  and  death  :" — "  The  covenant  of  works,  called  the  law  of  sin 
and  death,"  Confess,  p.  382,  fig.  3  ;  "  The  strength  of  sin  is  the  law,"  1  Cor. 
XV.  56. 

After  all,  for  my  part,  I  would  neither  use  some  of  these  expressions  of 
Luther's,  nor  dare  I  so  much  as  in  my  heart  condemn  them  in  him  :  the 
reason  is  one  ;  because  of  the  want  of  that  measure  of  the  influences  of 


MODERN  DIVINITY.  113 

Nom.  But,  sir,  what  are  we  to  understand  by  this  double 
death,  or  wherein  does  this  freedom  from  the  law  consist  ? 

Evan.  Death  is  nothing  else  but  a  dissolution,  or  untying 
of  a  compound,  or  a  separation  between  matter  and  form  ;  and, 
therefore,  when  the  soul  and  body  of  man  are  separated,  we 
say  he  is  dead ;  so  that  by  this  double  death,  we  are  to  under- 
stand nothing  else,  but  that  the  bargain  or  covenant,  which 
was  made  between  God  and  man  at  first,  is  dissolved  or  un- 
tied ;  or  that  the  matter  and  form  of  the  covenant  of  works  is 
separated  to  a  believer.  So  that  the  law  of  the  ten  command- 
ments neither  promises  eternal  life  nor  threatens  eternal  death 
to  a  believer,  upon  condition  of  his  obedience  or  disobedience 
to  it  :*  neither  does  a  believer,  as  he  is  a  believer,  either  hope 

grace  which  I  conceive  he  had  when  he  uttered  these  words.  And  the 
same  I  would  say  of  the  several  expressions  of  the  great  Rutherford,  and 
of  many  eminent  ministers,  in  their  day  signally  countenanced  of  God  in 
their  administrations,  Hear  Luther  himself,  in  his  preface  to  that  book, 
page  {mihi)  10,  "  These  our  thoughts,"  says  he,  "  on  this  epistle  do  come 
forth,  not  so  much  against  those,  (viz  :  the  church's  enemies,)  as  for  the 
sake  of  our  own,  (viz :  her  friends,)  who  will  either  thank  me  for  my  dili- 
gence, or  will  pardon  my  weakness  and  rashness."  It  is  a  pity  the  just 
expectation  of  one,  whose  name  will  be  in  honour  in  the  church  of  Christ, 
while  the  memory  of  the  Reformation  from  Popery  is  kept  up,  should 
be  frustrated. 

*  The  law  of  the  ten  commandments  given  to  Adam,  as  the  covenant 
of  works,  promised  eternal  life,  upon  condition  of  obedience,  apd  threatened 
eternal  death  in  case  of  disobedience ;.  and  this  was  it  that  made  it  the 
covenant  of  works.  Now,  this  covenant  frame  of  the  law  of  the  ten  com- 
mandments being  dissolved  as  to  believers,  it  can  no  more  promise  nor 
tlireaten  them  at  any  rate.  The  Scripture  indeed  testifies,  that  "  godli- 
ness hath  the  promise,  not  only  of  the  life  that  now  is,  but  also  of  that 
which  is  to  come,"  1  Tim.  iv.  8,  there  being  an  infallible  connection  be- 
tween godliness  and  the  glorious  life  in  heaven  established  by  promise  in 
the  covenant  of  grace ;  but  in  the  meantime,  it  is  the  obedience  and  satis- 
faction of  Christ  apprehended  by  faith,  and  not  our  godliness,  that  is  the 
condition  upon  which  that  life  is  promised,  and  upon  which  a  real 
Christian  in  a  dying  hour  will  venture  to  plead  for  a  share  in  that  life. 
It  is  likewise  certain  that  not  only  are  unbelievers,  in  virtue  of  the  covenant 
of  works  which  they  remain  under,  liable  to  eternal  death  as  the  just  re- 
ward of  sin,  but  there  is  by  that  covenant  a  twofold  connection  established, 
the  one  betwixt  a  state  of  unbelief,  unregeneracy,  impenitency,  and  un- 
holiness,  and  eternal  death ;  the  other,  betwixt  acts  of  disobedience  and 
eternal  death.  The  former  is  absolutely  indissoluble,  and  cannot  but 
eternally  remain ;  so  that  whosoever  are  in  that  state  of  sin,  while  they 
are  in  it  they  must  needs  be  in  a  state  of  death,  bound  over  to  the  wrath 
of  God  by  virtue  of  the  threatening  of  the  law ;  but  then  it  is  impossible 
that  believers  in  Christ  can  be  in  that  state  of  sin.  So  these  and  the  like 
sentences,  "  He  that  believeth  not  shall  be  damned,"  Mark  xvi.  16. — "  Ex- 
cept ye  repent  ye  shall  all  likewise  perish,"  Luke  xiii.  3. — '•  If  ye  live  af- 
ter the  flesh  ye  shall  die,"  Rom.  viii,  13  ;  do  indeed  bind  over  unbelievers 
10* 


114  THE  MARROW  OF 

for  eternal  life,  or  fear  eternal  death  upon  any  sucli  term?!  * 
No  ;  we  may  assure  ourselves,  that  "  whatsoever  the  law  saith," 
on  any  such  terms,  it  "  saith  to  them  who  are  under  the  law," 
Rom.  iii,  19  ;  but  believers  "  are  not  under  the  law,  but  under 
grace,"  Rom.  vi.  14,  and  so  have  escaped  eternal  death,  and 
obtained  eternal  life,  only  by  faith  in  Jesus  Christ  ;t  "for 
by  him  all  that  believe  are  justified  from  all  things,  from  Avhich 

to  eternal  death ;  but  they  do  no  otherwise  concern  believers  than  aa 
they  set  before  them  a  certain  connection  of  two  events,  neither  of  which 
can  ever  be  found  in  their  case ;  and  yet  the  serious  consideration  of 
them  is  of  great  and  manifold  use  to  believers,  as  a  serious  view  of  every 
part  of  the  covenant  of  works  is,  particularly  to  move  them  to  grow  up 
more  and  more  into  Christ,  and  to  make  their  calling  and  election  sure. 
As  to  the  latter  connection,  viz  :  betmxt  acts  of  disobedience  and  eternal 
death,  it  is  dissoluble,  and  in  the  case  of  the  believer,  actually  dissolved  ; 
so  that  none  have  warrant  to  say  to  a  believer,  If  thou  sin,  thou  shalt  die 
eternally ;  forasmuch  as  the  threatening  of  eternal  death,  as  to  the  be- 
liever, being  already  satisfied  in  the  satisfaction  of  Christ,  by  faith  appre- 
hended and  imputed  of  God  to  him,  it  cannot  be  renewed  on  him,  more 
than  one  debt  can  be  twice  charged,  namely,  for  double  pajTnent. 

*  But  on  the  ha^^ng,  or  wanting  of  a  saving  interest  in  Christ. 

f  This  is  a  full  proof  of  the  whole  matter.  For  how  can  the  law  of 
the  ten  commandments  promise  eternal  life,  or  threaten  eternal  death, 
upon  condition  of  oVjedience  or  disobedience,  to  those  who  have  already 
escaped  eternal  death,  and  obtained  eternal  life  by  faith  in  Christ  ?  The 
words  which  the  Holy  Ghost  teaches,  are  so  far  from  restraining  the 
notion  of  eternal  life  to  glorification,  and  of  eternal  death  to  the  misery 
of  the  damned  in  hell,  that  they  declare  the  soul  upon  its  union  with 
Christ  to  be  as  really  possessed  of  eternal  life  as  the  saints  in  heaven  are  ; 
and  without  that  state  of  union,  to  be  as  really  under  death,  and  the 
wrath  of  God,  as  the  damned  in  ^  hell  are,  though  not  in  that  measure. 
(The  terra  "  eternal  death"  is  not,  as  far  as  I  remember,  used  in  Scrip- 
ture.) And  this  agreeable  to  the  nature  of  things ;  for  as  there  is  no 
medium  betwixt  life  and  death  in  a  subject  capable  of  either,  so  it  is  evident, 
the  life  communicated  to  the  soul,  in  its  union  with  Christ,  the  quickening 
Head,  can  never  be  extinguished  for  the  ages  of  eternity,  John  xiv.  19  ; 
and  the  sinner's  death  under  the  guilt  and  power  of  sin,  is  in  its  own  na- 
ture eternal,  and  can  never  end  but  by  a  work  of  Almighty  power,  which 
raiseth  the  dead,  and  calleth  things  that  arc  not,  to  be  as  if  they  were. 
1  Thess.  i.  10,  "  Jesus  which  delivered  us  from  the  wrath  to  come." — 
1  John  iii.  14,  "  We  know  that  we  have  passed  from  death  unto  life." — 
John  iii.  36,  "  He  that  believeth  on  the  Son  hath  everlasting  life  ;  and  he 
that  believeth  not  on  the  Son,  shall  not  see  life,  but  the  wrath  of  G(kI 
abideth  on  him." — Chap.  v.  24,  "  He  that  believeth,  hath  everlasting  life, 
and  shall  not  come  into  condemnation,  but  is  passed  from  death  unto 
life." — Chap.  vi.  47,  "He  that  believeth  on  me  hath  everlasting  life." — 
Verse  54,  "  Whoso  eateth  my  flesh,  and  drinketh  my  blood,  hath  eternal 
life." — 1  John  v.  12,  13,  "  He  that  hath  the  Son  hath  life  ;  and  he  that 
hath  not  the  Son  of  God  hath  not  life.  These  things  have  I  Avritten  unto  you 
that  believe  on  the  name  of  the  Son  of  God,  that  ye  may  know  that  ye  have 
eternal  life." — See  Rom.  viii.  1  ;  John  iii.  16 — 18,  and  xvii.  3. 


MODERN  DIVINITY.  115 

they  could  not  be  justified  by  the  law  of  Moses,"  Acts  xiii.  39. 
— "  For  God  so  loved  the  world,  that  he  gave  his  only  begotten 
Son,  that  whosoever  believeth  in  him  should  not  perish,  but 
have  everlasting  life,"  John  iii.  16. 

And  this  is  that  covenant  of  grace,  which,  as  I  told  you, 
was  made  with  the  fathers  by  way  of  promise,  and  so  but 
darkly  ;  but  now  the  fulness  of  time  being  come,  it  was  more 
fully  opened  and  promulgated. 

Ant.  Well,  sir,  you  have  made  it  evident  and  plain,  that 
Christ  hath  delivered  all  believers  from  the  law,  as  it  is  the 
covenant  of  works ;  and  that  therefore  they  have  nothing  at  all 
to  do  with  it. 

Evan.  No,  indeed ;  none  of  Christ's  are  to  have  anything 
to  do  with  the  covenant  of  works,  but  Christ  only.  For  al- 
though in  the  making  of  the  covenant  of  works  at  first,  God 
was  one  party,  and  man  another,  yet,  in  making  it  the  second 
time,  God  was  on  both  sides: — God,  simply  considered  in  his 
essence,  was  the  party  opposed  to  man ;  and  God,  the  second 
person,  having  taken  upon  him  to  be  incarnate,  and  to  work 
man's  redemption,  was  on  man's  side,  and  takes  part  with 
man,  that  he  may  reconcile  him  to  God,  by  bearing  man's 
sins,  and  satisfying  God's  justice  for  them.  And  Christ  paid 
God*  till  he  said  he  had  enough ;  he  was  fully  satisfied,  fully 
contented.  Matt.  iii.  17,  "  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased."  Yea,  God  the  Father  was  well  pleased,  and 
fully  satisfied  from  all  eternity,  by  virtue  of  that  covenant  that 
was  made  betwixt  them.  And  thereupon  all  Christ's  people 
were  given  to  him  in  their  election.  Eph,  i.  4.  "  Thine  they 
were,"t  says  Christ,  "  and  thou  gavest  them  me,"  John  xvii.  6. 

*  All  the  demands  of  the  covenant  of  works  on  the  elect  world. 

f  That  he,  taking  on  their  nature,  might  answer  the  demands  of  the 
covenant  of  works  for  them,  Eph.  i.  4,  "  According  as  he  has  chosen  us 
in  him."  We  are  said  to  be  chosen  in  Christ,  not  that  Christ  is  the  cause 
of  election,  but  that  electing  love,  flowing  immediately  from  God  to  all 
the  objects  of  it,  the  Father  did,  in  one  and  the  same  decree  of  election, 
choose  the  head  and  the  members  of  the  happy  body ;  yet  Christ  the 
head  first,  (in  tlie  order  of  nature.)  then  all  those  who  make  up  his  body, 
who  were  thereby  given  to  him,  to  be  redeemed  and  saved,  by  his  obe- 
dience and  death  ;  the  which,  being  by  him  accepted,  he,  as  Elect-Me- 
diator and  Head  of  elect-men,  had  full  power  and  furniture  for  the  work 
made  over  to  him.  And  thus  may  we  conceive  the  second  covenant  to 
have  been  concluded,  agreeably  to  the  Scripture  account  of  that  mystery. 
ITiis,  tlie  author  says,  was  done  thereupon,  not  upon  the  Father's  being 
well  pleased  and  fully  satisfied,  by  virtue  of  the  covenant  made ;  the 
which  is  the  effect  of  the  covenant,  whereas  this  is  one  of  the  traasac- 
tiona   or    parts  of   the  covenant,  as    all   the  following  words  brought  to 


116  THE   MARROW  OF 

And  again,  sajs  he,  "  The  Father  loveth  the  Son,  and  hath 
given  all  things  into  his  hands,"  John  iii.  35  ;  that  is,  he  hath 
intrusted  him  with  the  economic  and  actual  administration  of 
that  power  in  the  Church,  which  originally  belonged  unto  him- 
self. And  hence  it  is  that  Christ  also  says,  "  The  Father 
judgeth  no  man,  but  hath  committed  all  judgment  unto  the 
Son,"  John  v.  22.  So  that  all  the  covenant  that  believers  are  to 
have  regard  to,  for  life  and  salvation,  is  the  free  and  gracious 
covenant  that  is  betwixt  Christ  (or  God  in  Christ)  and  them,* 
And  in  this  covenant  there  is  not  any  condition  or  law  to  be 
performed  on  man's  part,  by  himself  ;t  no,  there  is  no  more 
for  him  to  do,  but  only  to  know  and  believe  that  Christ  hath 
done  all  for  him.:}; 

illustrate  it  do  plainly  carry  it ;  but  upon  God  the  Son  being  on  the 
other  side  in  making  of  the  second  covenant,  the  which  is  the  princi- 
pal purpose  in  this  paragraph,  the  explication  whereof  was  interrupted 
by  the  adding  of  a  sentence  concerning  the  execution  and  effect  of  the 
glorious  contrivance.  In  making  of  the  second  covenant,  the  second 
person  of  the  ever  blessed  Trinity,  considered  simply  as  such,  is  one  of 
the  parties.  Thereupon,  in  the  decree  of  election,  designing,  as  is  said, 
both  head  and  members,  he  is  chosen  Mediator  and  Head  of  the  election, 
to  be  their  incarnate  Eedeemer ;  the  which  headship  accepted,  he,  as 
Mediator  and  Head  of  the  election,  took  upon  him  to  be  incarnate,  and 
in  their  nature  to  satisfy  the  demands  of  the  covenant  of  works  for  them, 
Isa.  xlii.  1  ;  Eph.  i.  4 ;  Psalm  xl.  6  ;  Westm.  Confess.  Chap.  viii.  art.  1  ;  "It 
pleased  God  in  his  eternal  purpose,  to  choose  and  ordain  the  Lord  Jesus, 
his  only  begotten  Son,  to  be  the  Mediator  between  God  and  man — the 
Head  and  Saviour  of  his  church — unto  whom  he  did,  from  all  eternity,  give 
a  people  to  be  his  seed,  and  to  be  by  him  in  time  redeemed,"  &c.  Chap.  iii.  art. 
5  ;  "  Those  of  mankind  that  are  predestinated  unto  life — God  hath  chosen  in 
Christ  unto  everlasting  glory,  out  of  his  mere  free  grace  and  love."  Compare 
what  the  author  writes  on  this  subject,  pp.  41 — 45. 

*  That  is,  the  covenant  of  grace  only,  not  the  covenant  of  works. 

f  Namely,  for  life  and  salvation ;  the  same  being  already  perfonned 
by  Jesus  Christ ;  he,  having  in  the  second  covenant  undertaken  to  satisfy 
all  the  demands  of  the  covenant  of  works,  did  do  all  that  was  to  be  done 
or  wrought  for  our  life  and  salvation.  And  if  it  had  not  been  so,  life 
and  salvation  had  remained  eternally  without  our  reach  ;  for  how  is  it 
possible  we  should  perform,  do,  or  work,  until  we  get  life  and  salvation  ? 
what  condition  or  law  are  we  fit  for  periforming  of,  while  we  are  dead,  and 
not  saved  from,  but  lying  under  sin,  the  wrath  and  curse  of  God  ?  See  the 
following  note. 

t  Namely,  all  that  was  to  be  done  for  life  and  salvation.  And  neither 
repentance,  nor  sincere  (imperfect)  obedience,  nay,  nor  yet  believing  it- 
self, is  of  that  sort :  though  all  of  these  are  indispensably  necessary  ia 
subjects  capable  of  them.  This  expression  bears  a  kind  of  imitation, 
usual  in  conversation,  and  used  by  our  blessed  Saviour  on  this  subject. 
John  vi.  28,  29,  "  Then  said  they  unto  him,  "What  shall  we  do,  that  we 
might  WORK  the  works  of  God  ?  Jesus  answered  and  said  unto  them, 
This  is  THE  WORK  of  God,  that  ye  believe."      The  design  of  it  plainly  is. 


MODERN  DIVINITY.  117 

Wherefore,  my  dear  Neophytus,  to  turn  my  speech  particu- 
larly to  you,  (because  I  see  you  are  in '  heaviness,)  I  beseech 
you  to  be  persuaded  that  here  you  are  to  work  nothing,  here 
you  are  to  do  nothing,  here  you  are  to  render  nothing  unto 
God,  but  only  to  receive  the  treasure,  which  is  Jesus  Christ, 
and  apprehend  him  in  your  heart  by  faith,  although  you  be 
never  so  great  a  sinner  ;*  and  so  shall  you  obtain  forgiveness 

to  confront  the  humour  that  is  naturally  in  all  men,  for  doing  and  work- 
ing for  life  and  salvation,  when  once  they  begin  to  lay  these  things  to 
heart  ;  there  is  no  more,  says  the  author,  for  him  to  do,  but  only  to  know 
and  believe  that  Christ  hath  done  all  for  him ;  and  therefore  the  expres- 
sion is  not  to  be  strained  besides  its  scope.  However,  this  is  true  faith, 
according  to  the  Scripture,  whether  all  saving  faith  be  such  a  knowledge 
and  believing  or  not ;  and  that  knowledge  and  believing  are  capable  of 
degrees  of  certainty,  and  may  be  mixed  with  doubting,  without  over- 
turning the  reality  of  them.  Isaiah  liii.  11,  "  By  his  knowledge  shall  my 
righteous  Servant  justify  many." — John  xvii.  3,  "  This  is  eternal  life,  that 
they  might  know  thee  the  only  true  God,  and  Jesus  Christ  whom  thou 
hast  sent." — Gal.  ii.  20,  "  I  live  by  the  faith  of  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me." — Rom.  x.  9,  "  If  thou  shalt  believe  in  thine 
heart,  that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved."  To 
believe  that  God  hath  raised  him  from  the  dead  is  to  believe  that  he  has 
perfected  the  work,  and  done  all  that  was  to  be  done  for  life  and  salva- 
tion to  sinners  :  but  is  this  enough  to  constitute  saving  faith  ?  Surely  it 
is  not ;  for  devils  may  believe  that :  therefore,  it  must  be  believed  with 
particular  application  to  oneself,  intimated  in  the  phrase,  "  believing  in 
thine  heart ;"  and  this  is  what  devils  and  reprobates  never  reach  unto ; 
howbeit  these  last  may  pretend  to  know  and  believe,  that  Christ  is  raised 
from  the  dead  for  them,  and  so  hath  done  all  for  them,  even  as  they  also 
may  pretend  to  receive  and  rest  on  him  alone  for  salvation.  But  in  all  this, 
one  who  truly  believes  may  yet  have  ground  to  say  with  tears,  "  Lord,  I  believe  I 
help  thou  mine  unbelief,"  Mark  ix.  24. 

Nevertheless,  under  this  covenant  there  is  much  to  do ;  a  law  to  be 
performed  and  obeyed,  though  not  for  life  and  salvation,  but  from  life  and 
salvation  received ;  even  the  law  of  the  ten  commandments  in  the  full 
extent  thereof,  as  the  author  doth  at  large  expressly  teach,  in  its  proper  place, 
in  this  and  the  second  part. 

This  is  the  good  old  way,  (according  to  the  Scriptures,  Acts  xvi.  30,  31 ; 
Matt.  xi.  28,  29  ;  Tit.  ii,  11,  12,)  if  the  famous  Mr.  John  Davidson  under- 
stood the  Protestant  doctrine, "  Q.  Then  the  salvation  of  man,"  says  he, 
"  is  so  fully  wrought  and  perfectly  accomplished  by  Christ  in  his  own 
person,  that  nothing  is  left  to  be  done  or  wrought  by  us  in  our  per- 
sons, to  be  any  cause  of  the  least  part  thereof?  A.  That  is  most  certain." 
Mr.  John  Davidson's  Catechism,  Edin.  edit.  1708,  p.  15.  "  So  we  are 
perfectly  saved  by  the  works  which  Christ  did  for  us  in  his  own  person, 
and  no  ways  by  the  good  works  which  he  works  in  us,  with  and  after 
faith.  \Marg.  Here  is  the  main  point  and  ground  of  our  disagreement 
with  the  Papists.]  Rests,  then,  anything  for  us  to  do  after  that  we  are 
perfectly  justified  in  God's  sight  by  faith  in  Christ?  Disciple.  Yes,  very 
much  ;  albeit  no  ways  to  merit  salvation  ;  but  only  to  witness,  by  the 
effects  of  thankfulness,  that  we  are  truly  saved."  Ibid.  p.  46,  48,  49. 
■  *  See   the   two    foregoing    notes.    And  hear  another  passage  from  the 


118  THE  MARROW  OF 

of  sins,  righteousness,  and  eternal  happiness  ;  not  as  an  agent 
but  as  a  patient,  not  by  doing,  but  by  receiving*  Nothing 
here  comes  betwixt  but  faith  only,  apprehending  Christ  in  the 
proraise.f  This,  then,  is  perfect  righteousness,  to  hear  nothing, 
to  know  nothing,  to  do  nothing  of  the  law  of  works;  but  only 
to  know  and  believe  that  Jesus  Christ  is  now  gone  to  the  Fa- 
ther, and  sitteth  at  his  right  hand,  not  as  a  judge,  but  is  made 
unto  you  of  God,  wisdom,  righteousness,  sanctification,  and 
redemption.:}:  Wherefore,  as  Paul  and  Silas  said  to  the  jailor, 
so  say  I  unto  you,  "  Believe  on  the  Lord  Jesus  Christ,  and 
thou  shalt  be  saved  ;"  that  is,  be  verily  persuaded  in  your  heart 
that  Jesus  Christ  is  yours,  and  that  you  shall  have  life  and 
salvation  by  him  ;  that  whatsoever  Christ  did  for  the  redemp- 
tion of  mankind,  he  did  it  for  you.§ 


same  book  whence  this  is  taken,  namely,  the  English  translation  of  Lu- 
ther's Commentary  on  the  Epistle  to  the  Galatians,  fol.  75  :  "  Good 
works  ought  to  be  done ;  the  example  of  Christ  is  to  be  followed— Well, 
all  these  things  will  I  gladly  do.  What  then  followeth  ?  Thou  shalt 
then  be  saved,  and  obtain  everlasting  life.  Nay,  not  so.  I  grant,  indeed, 
that  I  ought  to  do  good  works,  patiently  to  suffer  troubles  and  afflictions, 
and  to  shed  my  blood  also,  if  need  be,  for  Christ's  cause  ;  but  yet  am  I  not 
justified,  neither  do  I  obtain  salvation  thereby." 

*  This  is  the  style  of  the  same  Luther,  who  useth  to  distinguish  be- 
twixt active  and  passive  righteousness,  i.  e.,  the  righteousness  of  the  law, 
and  the  righteousness  of  faith  ;  agreeably  to  Rom.  iv.  5  :  "  But  to  him  that 
worketh  not,  but  believeth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness." 

f  The  passage  at  more  length  is  this  :  "  The  marriage  is  made  up  with- 
out all  pomp  and  solemnity  :  that  is  to  say,  nothing  at  all  comes  betwe^ ; 
no  law  nor  work  is  here  required.  Here  is  nothing  else  but  the  Father  promis- 
ing, and  I  receiving  ;  but  these  things  without  experience  and  practice,  cannot 
be  understood."  Luther,  ubi  sup.,  fol.  194. 

X  These  words  also  are  Luther's,  in  his  argument  on  the  Epistle  to  the 
Galatians,  p.  24  of  the  Latin  copy,  and  fol.  7  of  the  translation  ;  but  what 
our  author  reads,  "  Nothing  of  the  law  of  works,"  is,  in  Luther's  own 
words,  "  Nothing  of  the  law,  or  of  works  ;"  the  sense  is  the  same.  AVhat  con- 
cerns the  assurance  in  the  nature  of  faith,  which  these  words  seem  to  bear,  we 
will  meet  with  anon. 

§  In  this  definition  of  saving  faith,  there  is  the  general  nature  or  kind 
of  it,  viz  :  a  real  persuasion,  agreeing  to  all  sorts  of  faith,  divine  and  hu- 
man,— "  Be  verily  persuaded  ;"  the  more  special  nature  of  it,  an  appro- 
priating persuasion,  or  special  application  to  oneself,  agreeing  to  a  Con- 
vinced sinner's  faith  or  belief  of  the  law's  curse.  Gal.  iii.  10,  as  well  as  to 
it. — "  Be  verily  persuaded  in  your  hearts ;"  thus,  Rom.  x.  9,  '"  If  thou  shalt 
believe  in  thine  heart  that  God,  &c.  thou  shalt  be  saved  :"  and,  finally, 
the  most  special  nature  of  it,  whereby  it  is  distinguished  from  all  other, 
namely,  an  appropriating  persuasion  of  Christ  being  yours,  &c.  And  as 
one's  believing  in  one's  heart,  or  appropriating  persuasion  of  the  dreadful 
tidings  of  the  law,  imports  not  only  an  assent  to  them   as  true,  but  a 


MODERN  DIVINITY.  119 

horror  of  them  as  evil ;  so  believing  in  the  heart,  or  an  appropriating  persua- 
sion of  the  glad  tidings  of  the  gospel,  bears  not  only  an  assent  to  them  as  true, 
but  a  relish  of  them  as  good. 

The  parts  of  this  appropriating  persuasion,  according  to  our  author, 
are,  1.  "  That  Jesus  Christ  is  yours,"  viz  :  by  the  deed  of  gift  and  grant 
made  to  mankind  lost,  or  (which  is  the  same  thing  in  other  words)  by  the 
authentic  gospel  offer,  in  the  Lord's  own  word  ;  the  which  offer  is  the 
foundation  of  faith,  and  the  ground  and  warrant  of  the  ministerial  offer, 
■without  which  it  could  avail  nothing.  That  this  is  the  meaning,  appears 
from  the  answer  to  the  question  immediately  following,  touching  the 
Avarrant  to  believe.  By  this  offer  or  deed  of  gift  and  grant,  Christ  is  ours 
before  we  believe  ;  not  that  we  have  a  saving  interest  in  him,  or  are  in  a 
state  of  grace,  but  that  we  have  a  common  interest  in  him,  and  the  com- 
mon salvation,  which  fallen  angels  have  not,  Jude  3  ;  so  that  it  is  lawful 
and  warrantable  for  us,  not  for  them,  to  take  possession  of  Christ  and 
his  salvation.  Even  as  when  one  presents  a  piece  of  gold  to  a  poor  man 
saying,  "  Take  it,  it  is  yours ;"  the  offer  makes  the  piece  really  his  in  the 
sense  and  to  the  effect  before  declared  ;  nevertheless,  while  the  poor 
man  does  not  accept  or  receive  it  ;  whether  apprehending  the  offer  too 
great  to  be  real,  or  that  he  has  no  liking  of  the  necessary  consequents  of 
the  accepting  ;  it  is  not  his  in  possession,  nor  hath  he  the  benefit  of  it  ; 
but,  on  the  contrary,  must  starve  for  it  all,  and  that  so  much  the  more 
miserably,  that  he  hath  slighted  the  offer  and  refused  the  gift.  So  this 
act  of  faith  is  nothing  else  but  to  "  believe  God,"  1  John  v.  10 ;  "  to  be- 
lieve the  Son,"  John  iii.  36 ;  "  to  believe  the  report "  concerning  Christ, 
Isaiah  liii.  1 ;  or  '*  to  believe  the  gospel,"  Mark  i.  15  ;  not  as  devils  be- 
lieve the  same,  knowing  Christ  to  be  Jesus,  a  Saviour,  but  not  their  Sa- 
viour, but  with  an  appropriating  persuasion,  or  special  application  believ- 
ing him  to  be  our  Saviour.  Now  what  this  gospel  report,  record,  or 
testimony  of  God,  to  be  believed  by  all,  is,  the  inspired  penman  expressly 
declares,  "  This  is  the  record,  that  God  hath  given  to  us  eternal  life ;  and 
this  life  is  in  his  Son."  1  John  v.  11.  The  giving  here  mentioned,  is  not 
giving  in  possession  in  greater  or  lesser  measure,  but  giving  by  way  of 
grant,  whereupon  one  may  take  possession.  And  the  party  to  whom,  is 
not  the  election  only,  but  mankind  lost.  For  this  record  is  the  gospel, 
the  foundation  of  faith,  and  warrant  to  all,  to  believe  in  the  Son  of  God, 
and  lay  hold  on  eternal  life  in  him  ;  but  that  God  hath  given  eternal  life 
to  the  elect,  can  be  no  such  foundation  nor  warrant ;  for  that  a  gift  is 
made  to  certain  select  men,  can  never  be  a  foundation  or  warrant  for  all 
men  to  accept  and  take  it.  The  great  sin  of  unbelief  lies  in  not  believing 
this  record  or  testimony,  and  so  making  God  a  liar  :  "  He  that  believeth 
not  God,  hath  made  him  a  liar,  because  he  believeth  not  the  record  that 
God  gave  of  his  Son.  And  this  is  the  record,"  &c.  1  John  v.  10,  11.  On 
the  other  hand,  "  He  that  hath  received  his  testimony,  hath  set  to  his 
seal  that  God  is  true,"  John  iii.  33.  But  the  great  sin  of  unbelief  lies, 
not  in  not  believing  that  God  hath  given  eternal  life  to  the  elect ;  for  the 
most  desperate  unbelievers,  such  as  Judas  and  Spira,  believe  that,  and 
the  belief  of  it  adds  to  their  anguish  and  torment  of  spirit ;  yet  they  do 
not  set  to  their  seal  that  God  is  true  ;  but,  on  the  contrary,  they  make 
God  a  liar,  in  not  believing  that  to  lost  mankind,  and  to  themselves  in 
particular,  God  hath  given  eternal  life  in  the  way  of  grant,  so  as  they,  as 
well  as  others,  are  warranted  and  welcome  to  take  possession  of  it,  so 
fleeing  in  the  face  of  God's  record  and  testimony  in  the  gospel,  Isaiah 
ix.  6  ;  John  iii.  16 ;  Acts  iv.  12 ;  Pro  v.  viii.  4  ;  Rev.  sxii.  17.    la  believ- 


120  THE   MARROW  OP 

ing  of  this,  not  in  believing  of  the  former,  lies  the  diflBculty,  in  the  agonies 
of  conscience ;  the  which,  nevertheless,  till  one  do  in  greater  or  lesser 
measure  surmount,  one  can  never  believe  on  Christ,  receive  and  rest  upon 
him  for  salvation.  The  truth  is,  the  receiving  of  Christ  doth  necessarily 
presuppose  this  giving  of  him.  There  may,  indeed,  be  a  giving  where 
there  is  no  receiving,  for  a  gift  may  be  refused  ;  and  there  may  be  a  taking 
where  there  is  no  giving,  the  which  is  a  presumptuous  action  without 
warrant ;  but  there  can  be  no  place  for  receiving  of  Christ  where  there  is 
not  a  giving  of  him  before.  "In  the  matter  of  faith,  (says  Rollock,  Lect. 
X.  on  2  Thess.  p.  126,)  there  are  two  things  :  first  there  is  a  giver,  and 
next  there  is  a  receiver.  God  gives,  and  the  soul  receives."  The  Scripture  is 
express  to  this  purpose  :  "  A  man  can  receive  nothing,  except  it  be  given  him 
from  heaven,"  John  iii.  27. 

2.  "  And  that  you  shall  have  life  and  salvation  by  him  ;"  namely,  a  life 
of  holiness,  as  well  as  of  happiness, — salvation  from  sin  as  well  as  from 
wrath, — not  in  heaven  only,  but  begun  here  and  completed  hereafter. 
That  this  is  the  author's  notion  of  life  and  salvation  agreeably  to  the 
Scripture,  we  have  had  sufficient  evidence  already,  and  will  find  more  in 
our  progress.  Wherefore  this  persuasion  of  faith  is  inconsistent  with  an 
unwillingness  to  part  with  sin,  a  bent  or  purpose  of  heart  to  continue  in  sin, 
even  as  receiving  and  resting  on  Christ  for  salvation  is.  One  finds  it 
expressed  almost  in  so  many  words:  Acts  xv.  11,  We  believe  that  through 
the  grace  of  the  Lord  Jesus  Christ  we  shall  be  saved."  It  is  fitly  placed 
after  the  former,  for  it  cannot  go  before  it,  but  follows  upon  it.  The 
former  is  a  believing  of  God,  or  believing  the  Son :  this  is  a  believing 
on  the  Son,  and  so  is  the  same  with  receiving  of  Christ,  as  that  receiving  is 
explained  ;  John  i.  12,  "  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe  on  his  name." 
It  doth  also  evidently  bear  the  soul's  resting  on  Christ  for  salvation  ;  for  it  is 
not  possible  to  conceive  a  soul  resting  on  Christ  for  salvation,  without  a 
persuasion  that  it  shall  have  life  and  salvation  by  him  ;  namely,  a  persuasion 
which  is  of  the  same  measure  and  degree  as  the  resting  is.  And  thus  it  appears, 
that  there  can  be  no  saving  faith  without  this  persuasion  in  greater 
or  lesser  measure.  But  withal,  it  is  to  be  remembered,  as  to  what  concerns 
the  habit,  actings,  exercise,  strength,  weakness,  and  intermitting  of 
the  exercise  of  saving  faith,  the  same  is  to  be  said  of  this  persuasion  in  all 
points. 

3.  "  That  whatsoever  Christ  did  for  the  redemption  of  mankind,  he  did 
it  for  you." — "  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me,  and 
gave  himself  for  me,"  Gal.  ii.  20.  This  comes  in  the  last  place;  and  I 
think  none  will  question,  but  whosoever  believes  in  the  manner  before 
explained,  may  and  ought  to  believe  this,  in  this  order.  And  it  is  believed, 
if  not  explicitly,  yet  virtually,  by  all  who  receive  and  i-est  on  Christ  for  sal- 
vation. 

From  what  is  said,  it  appears  that  this  definition  of  faith  is  the  same, 
for  substance  and  matter,  though  in  different  words,  with  that  of  the 
Shorter  Catechism,  which  defines  it,  by  "  receiving  and  resting  upon  Christ 
alone  for  salvation,  as  he  is  offered  to  us  in  the  gospel."  In  which, 
though  the  ofifer  to  us  is  mentioned  last,  yet  it  is  evident  it  is  to  be  believed 
first. 

Object.  But  the  author's  definition  makes  assurance  to  be  of  the  essence  of 
faith  ?  f 

Amw.  Be  it  so  ;  however,  he  uses  not  the  word  assurance  or  assured 
in  his  definition ;    nor  will  anything    contained  in   it  amount  to  the  idea 


MODERN  DIVINITY.  121 

now  commonly  afGxed  to  that  word,  or  to  what  is  now  in  our  days  com- 
monly understood  by  assurance.  And,  (1.)  He  doth  not  here  teach  that 
assurance  of  faith  whereby  believers  are  certainly  assured  that  they  are 
in  the  state  of  grace,  the  which  is  founded  upon  the  evidence  of  grace,  of 
which  kind  of  assurance  the  Westminster  Confession  expressly  treats, 
chap.  18,  art.  1 — 3  ;  but  an  assurance  which  is  in  faith,  in  the  direct  acta 
thereof,  founded  upon  the  word  allenarly,  Mark  xvi.  15,  16  ;  John  iii.  16  ; 
and  this  is  nothing  else  but  a  fiducial  appropriating  persuasion.  (2.)  He 
doth  not  determine  this  assurance  or  persuasion  to  be  full,  or  to  exclude 
doubting  :  he  says  not,  be  fully  persuaded,  but,  be  verily  persuaded,  which 
speaks  only  the  reality  of  the  persuasion,  and  doth  not  at  all  concern  the 
degree  of  it.  And  it  is  manifest,  from  his  distinguishing  between  faith  of 
adherence,  and  faith  of  evidence,  (p.  99,)  that,  according  to  him,  saving  faith 
may  be  without  evidence.  And  so  one  may  have  this  assurance  or  per- 
suasion, and  yet  not  know  assuredly  that  he  hath  it,  but  need  marks  to 
discover  it  by ;  for  though  a  man  cannot  but  be  conscious  of  an  act  of  his 
own  soul  as  to  the  substance  of  the  act,  yet  he  may  be  in  the  dark  as  to 
the  specifical  nature  of  it,  than  which  nothing  is  more  ordinary  among 
serious  Christians.  And  thus,  as  a  real  saint  is  conscious  of  his  own 
heart's  moving  in  affection  towards  God,  yet  sometimes  doth  not  as- 
suredly know  it  to  be  the  true  love  of  God  in  him,  but  fears  it  to  be  an 
hypocritical  flash  of  affection  ;  so  he  may  be  conscious  of  his  persuasion,  and 
yet  doubt  if  it  is  the  true  persuasion  of  faith,  and  not  that  of  the 
hypocrite. 

This  notion  of  assurance,  or  persuasion  in  faith,  is  so  agreeable  to  the  nature 
of  the  thing  called  believing,  and  to  the  style  of  the  holy  Scripture,  that  some- 
times where  the  original  text  reads  faith  or  believing,  we  read,  assurance,  ac- 
cording to  the  genuine  sense  of  the  original  phrase  ;  Acts  xvii.  31,  "  Whereof 
he  hath  given  assurance ;"  orig.  "  faith,"  as  is  noted  in  the  margin  of  our 
Bibles.  Deut.  xxviii.  66,  "  Thou  shalt  have  none  assurance  of  thy  life  ;"  orig. 
"  Thou  shalt  not  believe  in  thy  life."  This  observation  shows,  that  to  believe, 
in  the  style  of  the  holy  Scripture,  as  well  as  in  the  common  usage  of  mankind 
in  all  other  matters,  is  to  be  assured  or  persuaded,  namely,  according  to  the 
measure  of  one's  believing. 

And  the  doctrine  of  assurance,  or  an  appropriating  persuasion  in  saving 
faith,  as  it  is  the  doctrine  of  the  holy  Scripture,  Rom.  x.  9  ;  Acts  xv.  11  ; 
Gal.  ii.  20,  so  it  is  a  Protestant  doctrine,  taught  by  Protestant  divines  against 
the  Papists,  and  sealed  with  the  blood  of  martyrs  in  Popish  flames ;  it  is  the 
doctrine  of  Reformed  churches  abroad,  and  the  doctrine  of  the  Church  of 
Scotland. 

The  nature  of  this  work  will  not  allow  multiplying  of  testimonies  on  all 
these  heads.  Upon  the  first,  it  shall  suffice  to  adduce  the  testimony  of 
Essenius,  in  his  Compendium  Theologia;,  the  system  of  divinity  taught 
the  students  in  the  College  of  Edinburgh,  by  Professor  Campbell.  "  There 
is,  therefore,"  says  he,  "  in  saving  faith,  a  special  application  of  gospel 
benefits.  This  is  proved  against  the  Papists,  (1.)  From  the  profession  of 
believers,  Gal.  ii.  20, '  I  live  by  that  faith  of  the  Son  of  God,  who  loved 
me,  and  gave  himself  for  me.'— Psalm  xxiii.  1,'The  Lord  is  my  shepherd, 
I  shall  not  want ;  in  cotes  of  budding  grass  he  makes  me  to  lie  down,  &c. 
Though  I  walk  through  the  valley  of  the  shadow  of  death,  I  will  not  fear 
evil ;  for  thou  art  with  me,'  &c.  And  Job  xix.  25  ;  Phil.  i.  21—23  ; 
Rom.  viii.  33—39,  x.  9,  10;  2  Cor.  v.  1—6,  with  2  Cor.  iv.  13,  &c." 
Essen.  Comp.  Theol.  chap.  ii.  sect.  12.  And  speaking  of  the  method  of 
faith,  he  says,  it  is  "  4.  That  according  to  the  promises  of  the  gospel,  out 

11 


123  THE   MARROW   OF 

of  that  spiritual  desire,  the  Holy  Spirit  also  bearing  witness  in  us,  we  ac- 
knowledge Christ  to  be  our  Saviour,  and  so  receive  and  apply  him,  every 
one  to  ourselves,  apprehending  him  again,  who  first  apprehended  us, 
2  Cor.  iv.  13;  Rom.  viii.  16  ;  John  i.  12  ;  2  Tim.  i.  12  ;  Gal.  ii.  20  ;  Phil, 
iii.  12.  The  which  is  the  formal  act  of  saving  faith.  5.  Furthermore, 
that  we  acknowledge  ourselves  to  be  in  communion  with  Christ,  par- 
takers of  all  and  every  one  of  his  benefits.  The  which  is  the  latter  act  of 
saving  faith,  yet  also  a  proper  and  elicit  act  of  it.  7.  That  we  observe  all 
these  acts  above  mentioned,  and  the  sincerity  of  them  in  us ;  and  thencr 
gather,  that  we  are  true  believers,  brought  into  the  state  of  grace," 
&c.  Ibid.  sect.  21.  Observe  here  the  two  kinds  of  assurance  before  distin- 
guished. 

Peter  Brulie,  burnt  at  Tournay,  anno  1545,  when  he  was  sent  for  out  of 
prison  to  be  examined,  the  friars  interrogating  him  before  the  magistrate,  he 
answered,  — "  How  it  is  faith  that  bringeth  unto  us  salvation ;  that  is, 
wlien  we  trust  unto  God's  promises,  and  believe  steadfastly,  that  for  Christ  his 
Son's  sake  our  sins  are  forgiven  us."  Sleid.  Comment,  in  English  book  16,  fol. 
217. 

Mr.  Patrick  Hamilton,  burnt  at  St.  Andrews  about  the  year  1527.  "  Faith," 
says  he,  "  is  a  sureness  ;  faith  is  a  sure  confidence  of  things  which  are  hoped 
for,  and  a  certainty  of  things  which  are  not  seen.  The  faith  of  Christ  is  to 
believe  in  him,  that  is,  to  believe  in  his  word,  and  to  believe  that  he  will  help 
thee  in  all  thy  need,  and  deliver  thee  from  all  evil."  Mr.  Patrick's  Articles, 
Knox's  History,  4to.  p.  9. 

For  the  doctrine  of  foreign  churches  on  this  point,  I  shall  instance  only  in 
that  of  the  Church  of  Holland,  and  the  Reformed  Church  of  France  ;  "  Q. 
What  is  a  sincere  faith  ?  A.  It  is  a  sure  knowledge  of  God  and  his  promises 
revealed  to  us  in  the  gospel,  and  a  hearty  confidence  that  all  my  sins  are  for- 
given me  for  Christ's  sake."  Dutch  Brief  Compend.  of  Christian  Religion, 
Vra.  19,  bound  up  with  the  Dutch  Bible. 

"  Minister.  Since  we  have  the  foundation  upon  which  the  faith  is  grounded, 
can  we  rightly  from  thence  conclude  what  the  true  faith  is  ?  Child.  Yes ; 
namely,  a  certain  and  steady  knowledge  of  the  love  of  God  towards  us, 
according  as,  by  his  gospel,  he  declares  himself  to  be  our  Father  and  Saviour, 
by  the  means  of  Jesus  Christ."  Catechism  of  the  Reformed  Church  of 
France,  bound  up  with  the  French  Bible,  Dimanche  18.  To  obviate 
a  common  prejudice,  whereby  this  is  taken  for  an  easy  effort  of  fancy  and 
imagination,  it  will  not  be  amiss  to  subjoin  the  question  immediately  following 
there. 

"  M.  Can  we  have  it  of  ourselves,  or  cometh  it  from  God  ?  C.  The  Scrip- 
ture teacheth  us  that  it  is  a  singular  gift  of  the  Holy  Spirit,  and  experience 
also  shovveth  it."    Ibid. 

Follows  the  doctrine  of  the  Church  of  Scotland  on  this  head. 

"  Regeneration  is  wrought  by  the  power  of  the  Holy  Ghost,  working  in  the 
hearts  of  the  elect  of  God  an  assured  faith  in  the  promise  of  God,  revealed  to 
us  in  his  word  ;  by  which  faith  we  apprehend  Christ  Jesus,  with  the  graces 
and  benefits  promised  in  him."     Old  Confess,  art.  3. 

"  This  our  faith,  and  the  assurance  of  the  same,  proceeds  not  from  flesh  and 
blood,  that  is  to  say,  from  no  natural  powers  within  us,  but  is  the  inspira- 
tion of  the  Holy  Ghost."     Ibid.  art.  12. 

For  the  better  understanding  of  this,  take  the  words  of  that  eminent 
servant  of  Christ,  Mr.  John  Davidson,  minister  of  Salt-Preston,  alias 
Preston-Pans  (of  whom  see  the  fulfilling  of  the  Scripture,  p.  361,)  in  his 
Catechism,  p.  20,  as  follows  :  "  And  certain  it  is,  that  both   the  eulight- 


MODERN   DIVINITY.  123 

ening  of  the  mind  to  acknowledge  the  truth  of  the  promise  of  salvation 
to  us  in  Christ,  and  the  sealing  up  of  the  certainty  thereof  in  our  hearts 
and  minds,  (of  the  which  two  parts,  as  it  were,  faith  consists,)  are  the 
works  and  effects  of  the  Spirit  of  God,  and  neither  of  nature  nor  art." 

The  Old  Confession  above  mentioned  is,  "  The  Confession  of  Faith,  pro- 
fessed and  believed  by  the  Protestants  within  the  realm  of  Scotland,  pub- 
lished by  them  in  Parliament,  and  by  the  estates  thereof  ratified  and 
approved,  as  wholesome  and  sound  doctrine,  grounded  upon  the  infallible 
truth  of  God,"  Knox's  Hist.  lib.  3.  p.  263.  It  was  ratified  at  Edinburgh, 
July  17,  1560,  Ibid.  p.  279.  And  this  is  the  Confession  of  our  Faith, 
mentioned  and  sworn  to  iu  the  national  covenant,  framed  about  twenty 
years  after  it. 

In  the  same  national  covenant,  with  relation  to  this  particular  head  of 
doctrine,  we  have  these  words  following,  viz  :  "  We  detest  and  refuse  the 
usurped  authority  of  that  Roman  antichrist^ — his  general  and  doubtsome 
faith."  However  the  general  and  doubtsome  faith  of  the  Papists  may  be 
clouded,  one  may,  without  much  ado,  draw  these  two  plain  conclusions 
from  these  words  :  1.  That  since  the  Popish  faith  abjured  is  a  doubtsome 
faith,  the  Protestant  faith,  sworn  to  be  maintained,  is  an  assured  laith, 
as  we  heard  before  from  the  Old  Confession,  to  which  the  covenant  rel'ers. 
2.  That  since  the  Popish  faith  is  a  general  one,  the  Protestant  faith  must 
needs  be  an  appropriating  pei'suasion,  or  a  faith  of  special  application, 
which,  we  heard  already  from  Essenius,  the  Papists  do  deny.  As  for  a 
belief  and  persuasion  of  the  mercy  of  God  in  Christ,  and  of  Christ's 
ability  and  willingness  to  save  all  that  come  unto  him,  as  it  is  altogether 
general,  and  hath  nothing  of  appropriation  or  special  application  in  it, 
so  I  doubt  if  the  Papists  will  refuse  it.  Sure,  the  Council  of  Trent, 
which  fixed  and  established  the  abominations  of  Popery,  affirms  that  no 
pious  man  ought  to  doubt  of  the  mercy  of  God,  of  the  merit  of  Christ,  nor 
of  the  virtue  and  efficacy  of  the  sacraments."  Concil.  Trid.  cap.  9.  I 
hope  none  will  think  the  council  allows  impious  men  to  doubt  of  these ; 
but  withal  they  tell  us,  "  It  is  not  to  be  affirmed,  that  no  man  is  ab- 
solved from  sin  and  justified,  but  he  Avho  assuredly  believes,  that  he  him- 
self is  absolved  and  justified."  Here  they  overturn  the  assurance  and 
appropriation,  or  special  application  of  saving  faith  maintained  by  the 
Protestants  ;  and  they  thunder  their  anathemas  against  those  who  hold 
these  in  opposition  to  their  general  and  doubtsome  faith.  "  If  any  shall 
say,  that  justifying  faith  is  nothing  else  but  a  confidence  of  the  mercy  of 
God  pardoning  sins  for  Christ's  sake,  or  that  confidence  is  it  alone  by 
which  they  are  justified,  let  him  be  accursed."  Ibid.  cap.  13,  can.  12.  "If 
any  shall  say,  that  a  man  is  absolved  from  sin,  and  justified  by  that,  that 
he  assuredly  believes  himself  to  be  absolved  and  justified,  let  him  be 
accursed."     Ibid.  can.  14. 

Moreover,  in  the  national  covenant,  as  it  was  renewed  in  the  years 
1638  and  1639,  mention  is  made  of  public  catechisms,  in  which  the  true 
religion  is  expressed  in  the  Confession  of  Faith  (there)  above  written, 
(/.  c,  the  national  covenant,  otherwise  called  the  Confession  of  Faith,) 
and  former  Large  Confession,  (viz :  tlie  Old  Confession,)  is  said  to  be  set 
down.  The  doctrine  on  this  head,  contained  in  these  catechisms,  is  here 
subjoined. 

"  31.  Which  is  the  first  point  ?  C.  To  put  our  whole  confidence  in 
God.  M.  How  may  that  be  ?  C.  When  we  have  assured  knowledge 
tlrat  he  is  almighty,  and  perfectly  good.  M.  And  is  that  sufficient  ?  C. 
No.    M.   What  is  then   further  required  ?     C.  That  every  one  of  us   be 


124  THE   MARROW  OP 

fully  assured  in  his  conscience,  that  he  is  beloved  of  God,  and  that  he 
■will  be  both  his  Father  and  Saviour."  Calvin's  Cat.  used  by  the  Kirk  of 
Scotland,  and  approved  by  the  First  Book  of  Discipline,  quest.  8 — 12. 
This  is  the  catechism  of  the  Eeformed  Church  of  France,  mentioned 
before.  "  M.  Since  we  have  the  foundation  whereupon  our  faith  is 
builded,  we  may  well  gather  hereof  what  is  the  right  faith  ?  C.  Yea, 
verily ;  that  is  to  say,  it  is  a  sure  persuasion  and  steadfast  knowledge  of 
God's  tender  love  towards  us,  according  as  he  hath  plainly  uttered  in  his  gospel, 
that  he  will  be  both  a  Father  and  a  Saviour  unto  us,  through  the  means  of 
Jesus  Christ."     Ibid,  quest.  111. 

"M.  By  what  means  may  we  attain  unto  him  there?  C.  'By  faith, 
which  God's  Spirit  worketh  in  our  hearts,  assuring  us  of  God's  promises 
made  to  us  in  his  holy  gospel."  The  manner  to  examine  children  before 
they  be  admitted  to  the  supper  of  the  Lord,  quest.  16.  This  is  called 
the  Jjittle  Catechism,  Assembly  1592,  sess.  10.  "  Q.  What  is  true  faith? 
A.  It  is  not  only  a  knowledge,  by  which  I  do  steadfastly  assent  to  all 
things  which  God  hath  revealed  unto  us  in  his  word ;  but  also  an 
assured  affiance,  kindled  in  my  heart  by  the  Holy  Ghost,  by  which  I  rest 
upon  God,  making  sure  account,  that  forgiveness  of  sins,  everlasting 
righteousness,  and  life,  are  bestowed,  not  only  upon  others,  but  also  upon 
me,  and  that  freely  l)y  the  mercy  of  God,  for  the  merit  and  desert  of 
Christ  alone."  The  Palatine  Catechism,  printed  by  public  authority,  for 
the  use  of  Scotland.  This  famous  Catechism  is  used  in  most  of  the 
Keformed  Churches  and  schools ;  particularly  in  the  Eeformed  Churches 
of  the  Netherlands,  and  is  bound  up  with  the  Dutch  Bible.  "  As  for 
the  Church  of  Scotland,  the  Palatine  Catechism,"  says  Mr.  Wodrow,  in  the 
dedication  to  his  History,  "  was  adopted  by  us,  till  we  had  the  happiness 
to  join  with  the  venerable  Assembly  at  Westminster.  Then  indeed  it  gave 
place  to  the  Larger  and  Shorter  Catechisms  in  the  Church :  nevertheless  it 
continued  to  be  taught  in  grammar  schools." 

"  Q.  What  thing  is  faith  in  Christ  ?  A.  A  sure  persuasion  that  he  is  the 
only  Saviour  of  the  world,  but  ours  in  special,  who  believe  in  him."  Craig's 
Catechism,  approved  by  the  General  Assembly,  1592. 

To  these  may  be  added  the  three  following  testimonies.  "  Q.  What  is 
faith  ?  A.  When  I  am  persuaded  that  God  loves  me  and  all  his  saints,  and 
freely  giveth  us  Christ,  with  all  his  benefits."  Summula  Catechismi,  still 
annexed  to  the  Kudiments  of  the  Latin  tongue,  and  taught  in  grammar  schools 
to  this  day,  [1726,]  since  the  Eeformation. 

"  What  is  thy  faith  ?  My  sure  belief  that  God  both  may  and  wQl  save  me 
in  the  blood  of  Jesus  Christ,  because  he  is  almighty,  and  has  promised  so  to 
do,"  Mr.  James  Melvil's  Catechism,  in  his  Propine  of  a  Pastor  to  his  People, 
p.  44,  published  in  the  year  1598. 

"  Q.  What  is  this  faith,  that  is  the  only  instrument  of  this  strait  con- 
junction between  Christ  crucified  and  us  ?  A.  It  is  the  sure  persuasion 
of  the  heart,  that  Christ  by  his  death  and  resurrection  hath  taken  away 
our  sins,  and,  clothing  us  with  his  own  righteousness,  has  thoroughly  re- 
stored us  to  the  favour  of  God."  Mr.  John  Davidson's  Catechism, 
p.  46. 

In  the  same  national  covenant,  as  it  was  renewed,  1638  and  1639,  is 
expressed  an  agreement  and  resolution  to  labour  to  recover  the  purity  of 
the  gospel  as  it  was  established  and  professed  before  the  (there)  fore- 
said novations ;  the  which,  in  the  time  of  Prelacy,  then  cast  out,  had 
been  corrupted  by  a  set  of  men  in  Scotland  addicted  to  the  faction  of 
Laud,  Archbishop  of  Canterbury.     In  the  year  1640,  Mr.  Eobert  Baily, 


MODERN   DIVINITY.  125 

tlicn  minister  of  Kilwinning,  afterwards  one  of  the  Commissioners  from 
Scotland  to  the  Westminster  Assembly,  wrote  against  that  faction, 
proving  them  guilty  of  Popery,  Arminianism,  &c. :  and  on  the  head  of 
Fopery,  thus  represents  their  doctrine  concerning  the  nature  of  faith, 
viz:  "That  faith  is  only  a  bare  assent,  and  recpiires  no  application,  no 
personal  confidence;  and  that  that  personal  application  is  mere  pre- 
sumption, and  the  fiction  of  a  crazy  brain."  Hist,  Motuum  in  Regno 
Scotia;,  p.  517. 

Thus,  as  above  declared,  stood  the  doctrine  of  the  Church  of  Scotland, 
in  this  point,  in  her  confessions,  and  in  public  catechisms,  confirmed  by 
the  renewing  of  the  national  covenant,  when,  in  the  year  1643,  it  was 
anew  confirmed  by  the  firet  article  of  the  Solemn  League  and  Covenant, 
binding  to  (not  the  Reformation,  but)  the  preservation  of  the  Reformed 
Religion  in  the  Church  of  Scotland,  in  doctrine,  &c.,  and  that  before  the 
Westminster  Confession,  Larger  and  Shorter  Catechisms,  were  in  being. 

When  the  "Westminster  Confession  was  received,  anno  1647,  and  the 
Larger  and  Shorter  Catechisms,  anno  1648,  the  General  Assembly  did, 
in  their  three  acts,  respectively  approving  them,  expressly  declare  them  to  be 
hi  nothing  contrary  to  the  received  doctrine  of  this  Kirk,  And  put  the  case 
they  were  contrary  thereto  in  any  point,  they  could  not  in  that  point  be 
reckoned  the  judgment  of  the  Church  of  Scotland,  since  they  were  received  by 
lier,  as  in  nothing  contrary  to  previous  standards  of  doctrine,  to  which  she 
stands  bound  by  the  covenants  aforesaid.  But  the  truth  is,  the  doctrine  is  the 
same  in  them  all. 

"  This  faith  is  different  in  degrees,  w^eak  or  stroBg  ;  growing  in  many  to  the 
attainment  of  a  full  assurance."  Westm.  Confess,  chap.  14,  art.  3.  Now,  how 
faith  can  grow  in  any  to  a  full  assurance,  if  there  be  no  assurance  in  the  nature 
of  it,  I  cannot  comprehend. 

"  Faith  justifies  a  sinner — only  as  it  is  an  instrument,  by  which  he  receiveth 
and  applieth  Christ  and  his  righteousness."  Larg.  Cat,  Q.  73. — "  By  faith 
they  receive  and  apply  unto  themselves  Christ  crucified,  and  all  the  benefits  of 
his  death."    Ibid.  Q.'l70. 

"Q.  AVhen  do  we  by  faith  receive  and  apply  to  oui-selves  the  body  of 
Christ  crucified  ?  A.  While  we  are  persuaded,  that  the  death  and  cruci- 
fixion of  Christ  do  no  less  belong  to  us,  than  if  we  ourselves  had  been 
crucified  for  our  own  sins  ;  now  this  persuasion  is  that  of  true  faith."  Sum. 
Catech, 

"  Faith  in  Jesus  Christ  is  a  saving  grace,  whereby  we  receive  and  rest 
upon  him  alone  for  salvation,  as  he  is  offered  to  us  in  the  gospel."  Short. 
Cat. 

Now,  to  perceive  the  entire  harmony  betwixt  this  and  the  old  defini- 
tions of  faith,  compare  with  it,  as  to  the  receiving  therein  mentioned, 
the  definition  above  cited  from  the  Old  Confession,  art.  3.  viz :  "  An  as- 
sured faith  in  the  promise  by  which  they  apprehend  Christ,"  &c.  Mr. 
John  Davidson  joins  them  thus :  "  Q.  What  is  faith  ?  A.  It  is  an  hearty 
assurance,  that  our  sins  are  freely  forgiven  us  in  Christ.  Or  after  this 
njanner  :  It  is  the  hearty  receiving  of  Christ  offered  in  the  preaching  of 
the  word  and  sacraments,  by  the  working  of  the  Holy  Spirit,  for  the  re- 
mission of  sins,  whereby  he  Ijecomes  one  with  us,  and  we  one  with  him, 
he  our  head,  and  we  his  members."  Mr.  John  Davidson's  Catechism, 
p.  24.  As  to  the  resting  mentioned  in  the  Westminster  definition,  com- 
pare the  definition  above  cited  from  the  Palatine  Catechism,  viz :  '•  A 
sure  confidence  whereby  I  rest  in  Cod,  assuredly  concluding,  tliat  to 
me    is    given    forgivcuej-s,"   &c.,   quest.    21.     See    also  Larger    Catechism, 

11* 


126  THE   MARROW   OF 

Sect.  8. — Neo.  But,  sir,  hath  such  a  one  as  I  any  warrant 
to  believe  in  Christ  ? 

Evan.  I  beseech  you  consider,  that  God  the  Father,  as  he 
is  in  his  Son  Jesus  Christ,  moved  with  nothing  but  with 
his  free  love  to  mankind  lost,  hath  made  a  deed  of  gift  and 
grant  unto  them  all,  that  whosoever  of  them  all  shall  believe 
in  this  his  Son,  shall  not  perish,  but  have  eternal  life.*    And 

quest,  last.  "  We  by  faith  are  emboldened  to  plead  with  him  that  he 
would,  and  quietly  to  rely  upon  him  that  he  will,  fulfil  our  request  ;  and 
to  testify  this  our  desire  and  assurance,  we  say,  Amen."  In  which  words, 
it  is  manifest,  that  quietly  to  rely  upon  him  that  he  will,  &c.  (the  same 
with  resting  on  him  for,  &c.)  is  assurance  in  the  sense  of  the  Westminster 
divines. 

*  Mr.  Culverwell's  words,  here  cited,  stand  thus  at  large :  "  The  mat- 
ter to  be  believed  unto  salvation  is  this,  that  God  the  Father,  moved  by 
nothing  but  his  free  love  to  mankind  lost,  hath  made  a  deed  of  gift  and 
grant  of  his  son  Christ  Jesus  unto  mankind,  that  whasoever  of  all  man- 
kind shall  receive  this  gift  by  a  true  and  lively  faith,  he  shall  not  perish, 
but  have  everlasting  life."  Dr.  Gouge,  in  his  preface  to  this  treatise  of  that 
author,  has  these  remarkable  words  concerning  him,  "  Never  any  look  such 
pains  to  so  good  purpose,  in  and  about  the  foundation  of  faith,  as  he  hath 
done." 

This  deed  of  gift  and  grant,  or  authentic  gospel-ofier  (of  which  see  the 
preceding  note)  is  expressed  in  so  many  words,  John  iii.  16,  "  For  God 
so  loved  the  world,  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have  everlasting  life."  Where 
the  gospel  comes,  this  grant  is  published,  and  the  ministerial  offer  made 
and  there  is  no  exception  of  any  of  all  mankind  in  the  grant.  If  there 
was,  no  ministerial  offer  of  Christ  could  be  warrantably  made  to  the  party 
excepted,  more  than  to  the  fallen  angels;  and  without  question,  the 
publishing  and  proclaiming  of  heaven's  grant  unto  any,  by  way  of  minis- 
terial offer,  pre  supposeth  the  grant,  in  the  first  place,  to  be  made  to 
them  :  otherwise,  it  would  be  of  no  more  value  than  a  crier's  offering  of 
the  king's  pardon  to  one  who  is  not  comprehended  in  it.  This  is  the  good 
old  way  of  discovering  to  sinners  their  warrant  to  believe  in  Christ ;  and 
it  doth  indeed  bear  the  sufficiency  of  the  sacrifice  of  Christ  for  all,  and 
that  Christ  crucified  is  the  ordinance  of  God  for  salvation  unto  all  man* 
kind,  in  the  use-making  of  which  only  they  can  be  saved ;  but  not  an 
universal  atonement  or  redemption.  "  What  is  thy  faith  ?  My  sure 
belief  that  God  both  may  and  will  save  me,  &c.  Tell  me  the  promise 
whereon  thou  leanest  assuredly?  'Whosoever  (says  God)  will  believe  in 
the  death  of  my  Son  Jesus,  shall  not  perish,  but  get  eternal  life.' "  Mr. 
James  Melvil's  Cat.  vbi  sup,  "  He  freely  offereth  unto  sinnep.s  life 
and  salvation  by  Jesus  Christ,  requiring  of  them  faith  in  him,  that  they 
may  be  saved."  Mark  xvi.  15,  16;  John  iii.  16;  Westm.  Confess,  chap.  7. 
art.  3.  "The  visible  Church  hath  the  privilege  of  enjoying  offers  of 
grace  by  Christ  to  all  the  members  of  it  in  the  ministry  of  the  gospel, 
testifying  that  whosoever  believes  in  him  shall  be  saved."  Larger  Ca- 
techism, quest.  63.  "  This  general  offer,  in  substance,  is  equivalent  to  a 
special  offer  made  to  every  one  in  particular,  as  appears  by  the  apostle 
making  use  of  it,  Acts  xvi.  31.    The  reason  of  which  offer  is  given,  John 


MODERN   DIVINITY.  127 

hence  it  was,  that  Jesus  Christ  himself  said  unto  his  dis- 
ciples, Mark  xvi.  15,  "  Go  and  preach  the  gospel  to  every 
creature  under  heaven  :"*  that  is,  Go  and  tell  every  man 
without  exception,  that  here  is  good  news  for  him  ;  Christ 
is  dead  for  him  ;  and  if  he  will  take  him,  and  accept  of  his 
righteousness,  he  shall  have  him.f     Therefore,  says  a  godly 

iii.  16."  Pract.  Use  of  Sav.  Knowledge  ;  Conf.  p.  380.  The  Synod  of 
Dort  may  be  beard  without  prejudice  on  this  head.  "It  is  the  promise 
of  the  gospel  [say  they,]  that  whosoever  believeth  in  Christ  crucified 
should  not  perish,  but  have  life  everlasting  ;  which  promise,  together  with  the 
injunction  of  repentance  and  faith,  ought  promiscuously,  and  without  dis- 
tinction, to  be  declared,  and  published  to  all  men  and  people,  to  whom  God  in 
his  good  pleasure  sends  the  gospel,"  chap.  2,  art.  5.  But  forasmuch  as 
many,  being  called  by  the  gospel,  do  not  repent  nor  believe  in  Christ,  but 
perish  in  their  infidelity,  this  comes  not  to  pass  for  want  of,  or  by  any  insuffi- 
ciency of,  the  sacrifice  of  Christ  offered  upon  the  cross,  but  by  their  own  de- 
fault," art.  6. 

*  That  is,  from  this  deed  of  gift  and  grant  it  was  that  the  ministerial  offer 
was  appointed  to  be  made  in  the  most  extensive  terms. 

f  That  the  reader  may  have  a  more  clear  view  of  this  passage,  which 
is  taken  from  Dr.  Preston's  Treatise  of  Faith,  I  shall  transcribe  the  whole 
paragraph  in  which  it  is  found.  That  eminent  divine,  speaking  of  that 
righteousness  by  which  alone  we  can  be  saved,  and  having  shown  that  it 
is  communicated  by  gift,  says,  "  But  when  you  hear  this  righteousness  is 
given,  the  next  question  will  be,  to  whom  is  it  ^iven  ?  If  it  be  only  given 
to  some,  what  comfort  is  this  to  me  ?  But  [which  is  the  ground  of  all 
comfort,]  it  is  given  to  every  man,  —  there  is  not  a  man  excepted ;  for 
which  we  have  the  sure  word  of  God,  which  will  not  fail.  When  you 
have  the  charter  of  a  king  well  confirmed,  you  reckon  it  a  matter  of  great 
moment :  what  is  it  then  when  you  have  the  charter  of  God  himself? 
which  you  shall  evidently  see  in  those  two  places,  Mark  xvi.  15, '  Go  and 
preach  the  gospel  to  every  creature  under  heaven ;'  What  is  that  ?  Go 
and  tell  every  man,  without  exception,  that  here  is  good  news  for  him  ; 
Christ  is  dead  for  him  ;  and  if  he  will  take  him,  and  accept  of  his  right- 
teousness,  he  shall  have  it ;  restraint  is  not ;  but  go  tell  every  man  under 
heaven.  The  other  text  is,  Rev.  xxii.  17,  'Whosoever  will,  let  him 
come,  and  take  of  the  water  of  life  freely.'  There  is  a  quicunque  vult, 
whosoever  will  come  (none  excepted)  may  have  life,  and  it  shall  cost 
him  nothing.  Many  other  places  of  Scripture  there  be  to  prove  the 
generality  of  the  offer ;  and  having  a  sure  word  for  it,  consider  it,"  p.  7,  8. 
The  words  '  under  heaven'  are  taken  from  Col.  i.  23.  The  scope  here 
is  the  same  with  that  of  our  author,  not  to  determine  concerning  the  ex- 
tent of  Christ 's  death,  but  to  discover  the  warrant  sinners  have  to  believe 
in  Christ,  namely,  that  the  offer  of  Christ  is  general,  the  deed  of  gift  or 
grant  is  to  every  man.  This  necessarily  supposeth  Christ  crucified  to  be 
the  ordinance  of  God  for  salvation,  to  which  lost  mankind  is  allowed 
access,  and  not  fallen  angels,  for  whom  there  is  none  provided  :  even  as 
the  city  of  refuge  "was  the  ordinance  of  God  for  the  safety  of  the  man- 
slayer,  who  had  killed  any  person  unawares.  Numb.  xxxv.  16  ;  and  the 
brazen  serpent  for  the  cure  of  those  bitten  by  a  serpent,  chap.  xxi.  8. 
Therefore  he  says  not,  '  Tell  every  man  Christ  died  for  him  ;'  but,  Tell 
every  man  '  Christ  is  dead  for  him ;'  that  is,  for  him  to  come  to,  and 


128  THE   MARROW   OF 

writer,  "Forasmuch  as  the  holy  Scripture  speaketh  to  all 
in  general,  none  of  us  ought  to  distrust  himself,  but  believe 

believe  on  ;  a  Sayionr  is  provided  for  him  ;  there  is  a  crucified  Christ  for 
him,  the  ordinance  of  heaven  for  salvation  for  lost  man,  in  the  use-making 
of  which  he  may  be  saved  ;  even  as  one  had  said  of  old,  Tell  every  man 
that  hath  slain  any  person  unawares,  that  the  city  of  refuge  is  prepared 
for  liim,  namely,  to  flee  to,  that  he  may  be  safe ;  and  every  one  bitten 
by  a  serpent,  that  the  brazen  serpent  is  set  up  on  a  pole  for  him, 
namely,  to  look  unto,  that  he  may  be  healed.  Both  these  were  eminent 
types  of  Christ ;  and  upon  the  latter,  the  Scripture  is  full  and  clear  in  this 
very  point.  Numb.  xxi.  8,  '  And  the  Lord  said  unto  Moses,  make  thee  a 
fiery  serpent,  and  set  it  upon  a  pole  ;  and  it  shall  come  to  pass,  that 
KVERY  ONE  that  is  bitten,  when  he  looketh  upon  it,  shall  live.' — John  iii.  14 — 
16,  '  And  as  Moses  lifted  up  the  serpent  in  the  wilderness,  even  so  must  the  son 
of  man  be  lifted  up  ;  that  whosoever  believeth  on  him  should  not  perish  but 
have  eternal  life.'  •  For  God.  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son,  that  whosoever,'  "  &c. 

Thus,  what  (according  to  Dr.  Preston  and  our  author)  is  to  be  told 
every  man,  is  no  more  than  what  ministers  of  the  gospel  have  in  commission 
from  their  great  Master,  Matt.  xxii.  4,  "  Tell  them  which  are  bidden.  Behold, 
I  have  prepared  my  dinner  :  my  oxen  and  my  fatlings  are  killed,  and  all  things 
are  ready,  come  unto  the  marriage."  There  is  a  crucified  Saviour,  with  all 
saving  benefits,  for  them  to  come  to,  feed  upon,  and  partake  of  freely.  See  also 
Luke  ii.  30,  31  ;  Prov.  ix.  2—4  ;  Isa.  xxv.  6. 

To  confirm  this  to  be  the  true  and  designed  sense  of  the  phrase  in 
question,  compare  the  following  three  passages,  of  the  same  treatise, 
giving  the  import  of  the  same  text,  Mark  xvi,  "  Christ  hath  provided  a 
righteousness  and  salvation,  that  is,  his  work  that  he  hath  done  already. 
Now,  if  ye  will  believe,  and  take  him  upon  these  terms  that  he  is  offered, 
you  shall  be  saved.  This,  I  say,  belongs  to  all  men.  This  you  have  ex- 
pressed in  the  gospel  in  many  places  :  '  If  you  believe  you  shall  be  saved  :' 
as  it  is,  Mark  xvi,  '  Go  and  preach  the  gospel  to  every  creature  under 
heaven  ;  he  that  will  believe  shall  be  saved.'  "  Preston  on  Faith,  p.  32. 
"  You  must  first  have  Christ  himself,  before  you  can  partake  of  those 
benefits  by  him  :  and  that  I  take  to  be  the  meaning  of  that  in  Mark  xvi, 
'  Go  preach  the  gospel  to  every  creature  under  heaven  ;  he  that  believeth 
and  is  baptized,  shall  be  saved  ;'  that  is,  he  that  will  believe,  that  Jesus 
Christ  is  come  in  the  flesh,  and  that  he  is  offered  to  mankind  for  a  Saviour, 
and  will  be  baptized  ;  that  will  give  up  himself  to  him,  that  will  take  his  mark 
upon  him,  shall  be  saved."  Ibid.  p.  46.  "  Go  and  preach  the  gospel 
to  every  creature  :  go  and  tell  every  man  under  heaven,  that  Christ  is  ofl'ered 
to  him,  he  is  freely  given  to  him  by  God  the  Father  ;  and  there  is  nothing  re- 
quired of  you  but  that  you  marry  him,  nothing  but  to  accept  of  him."  Ibid, 
p.  75. 

Thus,  it  appears,  that  universal  atonement,  or  redemption,  is  not  taught  here, 
neither  by  our  author.  But  that  the  candid  reader  may  be  satisfied  as  to  his 
sentiments  touching  the  question, — ■"  for  whom  Christ  died  ?"  let  him  weigh 
these  two  things  : 

1.  Our  author  puts  a  man's  being  persuaded  that  Christ  died  for  him 
in  particular,  in  the  definition  of  saving  faith,  and  that  as  the  last  and 
highest  step  of  it.  But  Arminians,  and  other  Uuiversalists,  might  as  well 
put  there  a  man's  being  persuaded  that  he  was  created,  or  is  preserved  by 
Jesus  Christ ;  siuce  in  being  persuaded  that  Christ  died  for  him,  he  applies 


MODERN  DIVINITY.  129 

no  more  to  himself  than  what,  according  to  their  principles,  is  common  to 
all  mankind,  as  in  the  case  of  creation  and  preservation.  Hear  Grotiua 
upon  this  head  :  "  Some,"  says  he,  "  have  here  interpreted  faith  to  be 
persuasion,  whereby  a  man  believes  that  Jesus  died  for  him  in  particular, 
and  to  purchase  salvation  all  manner  of  ways  for  him,  or  (what  with 
them  is  the  same  thing)  that  he  is  elected  ;  when,  on  the  contrary,  Paul 
in  many  places  teacheth,  '  that  Christ  died  for  all  men  ;'  and  such  a  faith 
as  they  talk  of,  has  not  in  it  anything  true  or  profitable."  Grotius  apud 
Pol.  Synop.  Those  whom  this  learned  adversary  here  taxes,  are  Protes- 
tant anti-Armiuian  divines.  Those  were  they  who  defined  faith  by  such 
a  persuasion,  and  not  the  Universalists.  On  the  contrary,  he  argues 
against  that  definition  of  faith  from  the  doctrine  of  universal  atonement 
or  redemption.  He  rejects  that  definition  of  it,  as  in  his  opinion  having 
nothing  in  it  true,  namely,  according  to  the  principles  of  those  who  gave 
it,  viz  :  that  Christ  difed,  not  for  all  and  every  man  in  particular,  but  for 
the  elect  only,  and  as  having  nothing  in  it  profitable  ;  that  being,  according  to 
his  principles,  the  common  privilege  of  all  mankind. 

2.  He  teaches  plainly  throughout  the  book,  that  they  were  the  elect, 
the  chosen,  or  believers,  whom  Christ  represented,  and  obeyed,  and  suf- 
fered for.  See  among  others,  pages  22,  23,  54,  86.  I  shall  repeat  only 
two  passages ;  the  one,  page  81  :  "  According  to  that  eternal  and  mutual 
agreement  that  was  betwixt  God  the  Father  and  him,  he  put  himself  in 
the  room  and  place  of  all  the  faithful."  The  other  in  the  first  sentence 
of  his  own  preface,  viz  :  "  Jesus  Christ,  the  second  Adam,  did,  as  a  com- 
mon person,  enter  into  covenant  with  God  his  Father  for  all  the  elect, 
(that  is  to  say,  all  those  that  have  or  shall  believe  on  his  name,)  and  for 
them  kept  it."  What  can  be  more  plain  than  that,  in  the  judgment  of 
our  author,  they  were  the  elect  whom  Jesus  Christ,  the  second  Adam, 
entered  into  covenant  with  God  for  ;  that  it  was  in  the  elect's  room  he 
put  himself  when  he  came  actually  to  obey  and  suffer,  and  that  it  was 
for  the  elect  he  kept  that  covenant,  by  doing  and  suffering  what  was  re- 
quired of  him  as  our  Redeemer  ?  As  for  the  description,  or  character  he 
gives  of  the  elect,  viz  :  that  by  the  elect  he  understands  all  that  have  or 
shall  believe  in  it,  he  follows  our  Lord  himself,  John  xvii.  20,  "  Neither 
pray  I  for  these  alone,  but  for  them  also  which  shall  believe  on  me ;"  and 
so  doing,  he  is  accompanied  with  orthodox  divines.  "  Thus  did  the  sins 
of  all  God's  elect,  or  all  true  believers,"  (for  of  such,  and  only  such,  he 
there,  viz  :  Isa.  liii.  6,  speaks,)  meet  together  upon  the  head  of  their  com- 
mon surety,  the  Lord  Christ,"  Brinsley's  Mesites,  p.  64.  "  The  Father 
is  well  satisfied  with  the  undertakings  of  the  Son,  who  entered  Redeemer 
and  Surety  to  pay  the  ransom  of  believers,"  Pract.  Use  of  Saving  Knowl. 
tit.  4.  "  The  invisible  church  is  the  whole  number  of  the  elect  that  have 
been,  are,  or  shall  be  gathered  into  one,  under  Christ  the  head,"  Larg. 
Cat.  quest.  64.  "  Christ's  church,  wherein  standeth  only  remission  of 
sins,  purchased  by  Christ's  blood  to  all  them  that  believe,"  The  Confess. 
of  Faith  used  in  Geneva,  approved  by  the  Church  of  Scotland,  sect.  4. 
sect.  vlt.  But  Arminians  neither  will  nor  can,  in  consistency  with  their 
principles  touching  election  and  the  falling  away  of  believers,  admit  that 
description  or  character  of  the  elect,  else  they  are  widely  mistaken  by 
one  of  their  own,  who  tells  us  that,  "  Upon  the  consideration  of  his  [viz  : 
Christ's]  blood,  as  shed,  he  [viz  :  God]  decreed,  that  all  those  who  should 
believe  in  that  Redeemer,  and  persevere  in  .that  faith,  should,  through 
mercy  and  grace,  by  him  be  made  partakei"s  of  salvation,"  Exam,  of  Tilen. 
p.   131.     "  Brought   unto   faith,   and   persevere   therein ;     this    being    the 


130  THE  MARROW  OF 

that  it  doth  belong  particularly  to  himself*  And  to  the  end, 
that  this  point,  wherein  lies  and  consists  the  whole  mystery  of 
our  holy  faith,  may  be  understood  the  better,  let  us  put  the 
case,  that  some  good  and  holy  king  should  cause  a  proclama- 
tion to  be  made  through  his  whole  kingdom,  by  the  sound  of 
a  trumpet,  that  all  rebels  and  banished  men  shall  safely  return 
home  to  their  houses  :  because  that,  at  the  suit  and  desert  of 
some  dear  friend  of  theirs,  it  has  pleased  the  king  to  pardon 
them  ;  certainly,  none  of  these  rebels  ought  to  doubt,  but  that 
he  shall  obtain  true  pardon  for  his  rebellion  ;  and  so  return 
home,  and  live  under  the  shadow  of  that  gracious  king.  Even 
so,  our  good  King,  the  Lord  of  heaven  and  earth,  has,  for  the 
obedience  and  desert  of  our  good  brother  Jesus  Christ,  par- 
doned all  our  sins,f  and  made  a  proclamation  throughout  the 

condition  required  in  every  one  that  is  to  be  elected  unto  eternal  life," 
Ibid.  p.  139.'  Behold  the  Arminian  election :  "  They  do  utterly  deny 
that  God  did  destine,  by  an  absolute  decree,  to  give  Christ  a  Mediator 
only  to  the  elect,  and  to  give  faith  to  them  alone,"  Ibid.  p.  149.  As  for 
Universalists,  not  Arminian  s,  "  They  contend,  that  the  decree  of  the 
death  of  Christ  did  go  before  the  decree  of  election,  and  that  God,  in 
sending  of  Christ,  had  no  respect  unto  some,  more  than  others,  but  de- 
stined Christ  for  a  Saviour  to  all  men  alike."  This  account  of  their  prin- 
ciples is  given  us  by  Turretine,  loc.  14,  q.  14,  th.  6.  I  leave  it  to  the  impartial 
reader  to  judge  of  the  evident  contrariety  betwixt  this  and  our  author's  words 
above  repeated. 

*  Namely,  the  deed  of  gift  and  grant,  or  the  offer  of  Christ  in  the 
word,  of  which  our  author  is  all  along  speaking.  And  if  there  be  any 
man  to  whom  it  doth  not  belong  particularly,  that  man  hath  no  warrant 
to  believe  on  Jesus  Christ :  and  whosoever  pretends  to  believe  on  him,  without 
believing  that  the  grant  or  offer  belongs  to  himself  particularly,  does  but 
act  presumptuously,  as  seeing  no  warrant  he  has  to  believe  on  Christ,  whatever 
others  may  have. 

f  So  far  as  he  hath  made  the  deed  of  gift  and  grant,  or  authentic 
gospel-offer  of  the  pardon  of  all  our  sins,  as  of  all  other  saving  benefits  in 
Christ.  Such  a  thing,  among  men,  is  called  the  king's  pardon,  though, 
in  the  mean  time,  none  have  the  benefit  of  it  but  such  as  come  in  upon 
its  being  proclaimed,  and  accept  of  it ;  and  why  may  not  it  be  called  the 
King  of  heaven's  pardon  ?  The  holy  Scripture  warrants  this  manner  of 
expression.  "  And  this  is  the  record,  that  God  hath  given  to  us  eternal 
life,"  1  John  v.  11  ;  in  which  life,  without  question,  the  pardon  of  all  our 
sins  is  included :  "  Through  this  man  is  preached  unto  you  the  forgiveness 
of  sins,"  Acts  xiii.  38.  The  preaching  of  the  gospel  is  the  proclaiming  of 
pardon  to  condemned  sinners.  But  pardon  of  sin  cannot  be  preached  or 
proclaimed,  unless,  in  the  first  place,  it  be  granted,  even  as  the  king's  pardon 
must  be,  before  one  can  proclaim  it  to  the  rebels. 

That  this  is  all  that  is  meant  by  pardon  here,  and  not  a  formal  per- 
sonal pardon,  is  evident  from  the  whole  strain  of  the  author's  discourse 
upon  it.  In  the  proposal  of  the  simile,  whereof  this  passage  is  the  appli- 
cation, he  tolls  us,  that  after  it  hath  pleased  the  king  (thus)  to  pardon  the 
rebels,  they  ought  not  to  doubt  but  they  shall  obtain  pardon ;  and  in  the 


MODERN   DIVINITY.  131 

whole  world,*  that  every  one  of  us  may  safely  return  to  God  in 
Jesus  Christ :  wherefore  I  beseech  you  make  no  doubt  of  it, 
but  "  draw  near  with  a  true  heart  in  full  assurance  of  faith," 
Heb.  X.  22.t 

Neo.  Oh,  but,  sir,  in  this  similitude  the  case  is  not  alike. 
For  when  the  earthly  king  sends  forth  such  a  proclamation,  it  may 
be  thought  that  he  indeed  intends  to  pardon  all ;  but  it  can- 
not be  thought  that  the  King  of  heaven  does  so :  for  do  not  the 
Scriptures  say,  that  "  some  men  are  ordained  before  to  condem- 
nation?" Jude  4.  And  does  not  Christ  himself  say,  that 
"  many  are  called,  but  few  are  chosen  ?"  Matt.  xxii.  14.  And, 
therefore,  it  may  be,  I  am  one  of  them  that  are  ordained  to 
condemnation  ;  and,  therefore,  though  I  be  called,  I  shall 
never  be  chosen,  and  so  shall  not  be  saved. 

Evan.  I  beseech  you  to  consider,  that  although  some  men 
be  ordained  to  condemnation,  yet  so  long  as  the  Lord  has  con 
cealed  their  names,  and  not  set  a  mark  of  reprobation  upon  any 
man  in  particular,  but  offers  the  pardon  generally  to  all,  without 

following  paragraph  he  brings  in  Neophytus  objecting,  that  in  such  a  case 
an  earthly  king  doth  indeed  intend  to  pardon  all,  but  the  King  of  hea- 
ven doth  not  so  ;  the  which  Evangelista  in  his  answer  grants.  So  that, 
for  all  this  general  pardon,  the  formal  personal  pardon  remains  to  be  ob- 
tained by  the  sinner,  namely,  by  his  accepting  of  the  pardon  offered.  And 
in  the  foresaid  answer,  he  expounds  the  pardon  in  question,  of  the  Lord's 
offering  pardon  generally  to  all.  This,  one  would  think,  may  well  be 
admitted  as  the  fruit  of  Christ's  obedience  and  desert,  without  supposing 
an  universal  atonement  or  redemption.  And  to  restrain  it  to  any  set  of 
men  whatsoever  under  heaven,  is  to  restrain  the  authentic  gospel-offer  :  of 
which  before. 

*  Col.  i.  2  3  :  "  The  gospel  -which  ye  have  heard,  and  which  was  preached  to 
every  creature  which  is  under  heaven." 

f  Make  no  doubt  of  the  pardon  offered,  or  of  the  proclamation,  bear- 
ing, that  every  one  of  us  may  safely  return  to  God  in  Christ ;  but  there- 
upon draw  near  to  him  in  full  assurance  of  faith.  That  there  can  be  no 
saving  faith,  no  acceptance  with  God,  where  there  is  any  doubting,  is 
what  can  hardly  enter  into  the  head  of  any  sober  Christian,  if  he  is  not 
under  a  grievous  temptation,  in  his  own  soul's  case,  nor  is  it  in  the  least 
insinuated  here.  Nevertheless,  the  doubting  mixed  with  faith  is  sin,  and 
dishonoureth  God,  and  believers  hai-e  ground  to  be  humbled  for  it,  and 
ashamed  of  it,  before  the  Lord  ;  and  therefore  the  full  assurance  of  faith 
is  duty.  The  Papists  indeed  contend  earnestly  for  doubting,  and  they  know 
very  very  well,  wherefore  they  so  do ;  for  doubting  being  removed,  and  the 
assurance  of  faith  in  the  promise  of  the  gospel  brought  into  its  room,  their 
market  is  marred,  their  gain  by  indulgences,  masses,  pilgrimages,  &c.,  is  gone, 
and  the  fire  of  purgatory  extinguished.  But,  as  Protestant  divines  prove 
against  them,  the  holy  Scripture  condemns  it.  Matt.  xiv.  31,  "  0  thou  of  little 
faith  !  wherefore  didst  thou  doubt?"  Luke  xii.  29,  "  Neither  be  ye  of  doubt- 
ful miud."  1  Tim.  ii.  8,  "  Lifting  up  holy  hands,  without  wrath  and  doubt- 
ing." 


132  THE   MARROW  OF 

having  any  respect  either  to  election  or  reprobation,  surely  it  is 
great  folly  in  any  man  to  say,  It  may  be  I  am  not  elected,  and 
therefore  shall  not  have  benefit  by  it ;  and  therefore  I  will  not 
accept  of  it,  nor  come  in  :*  for  it  should  rather  move  every 
man  to  give  diligence  "  to  make  his  calling  and  election  sure," 
2  Pet.  i.  10,  by  believing  it,  for  fear  we  come  short  of  it,t 
according  to  that  of  the  apostle,  "  let  us,  therefore,  fear,  lest  a 
promise  being  left  us  of  entering  into  his  rest,  any  of  us  should 
seem  to  come  short  of  it,"  Heb,  iv.  1.  Wherefore,  I  beseech 
you,  do  not  you  say.  It  may  be  I  am  not  elected,  and  therefore 
I  will  not  believe  in  Christ ;  but  rather  say,  I  do  believe  in 
Christ,  and  therefore  I  am  sure  I  am  elected.:}:  And  check 
your  own  heart  for  meddling  with  God's  secrets,  and  prying 
into  his  hidden  counsel,  and  go  no  more  beyond  your  bounds, 
as  you  have  done,  in  this  point :  for  election  and  reprobation 
is  a  secret ;  and  the  Scripture  tells  us,  "  that  secret  things  be- 
long unto  God,  but  those  things  that  are  revealed  belong  unto 
us,"  Deut.  xxix.  29.  Now  this  is  God's  revealed  will,  for,  in- 
deed, it  is  his  express  command,  "  That  you  should  believe  on 
the  name  of  his  Son,"  1  John  iii.  23 ;  and  it  is  his  promise, 
"  That  if  you  believe,  you  shall  not  perish,  but  have  everlast- 
ing life,"  John  iii.  16.  Wherefore,  you  having  so  good  a 
warrant  as  God's  command,  and  so  great  an  encouragement 
as  his  promise,  do  your  duty  ;§  and  by  the  doing  thereof  you 
may  put  it|  out  of  question,  and  be  sure  that  you  are  also  one 
of  God's  elect.  Say,  then,  I  beseech  you,  with  a  firm  faith, 
The  righteousness  of  Jesus  Christ  belongs  to  all  that  believe, 
but  I  believe,^^  and  therefore  it  belongs  to  me.  Yea,  say  with. 
Paul,  "  I  live  by  the  faith  of  the  Son  of  God  who  loved  me, 

*  Had  the  author  once  dreamt  of  an  universal  pardon,  otherwise  than  that 
God  ofiFers  the  pardon  generally  to  all,  all  this  had  been  needless  ;  it  would 
have  furnished  him  with  a  short  answer,  viz  :  That  God  hath  pardoned  all 
already. 

f  By  believing  the  offered  pardon,  with  particular  application  to  himself; 
without  which  one  can  never  accept  of  it,  but  will  undoubtedly  come  short 
of  it. 

X  Like  that  man  mentioned  Mark  ix.  24,  who  at  once  did  and  said. 

§  Believe  on  the  name  of  Christ. 

II  Namely,  your  believing. 

iy  This  is  what  is  commonly  called  the  reflex  act  of  faith,  which  presupposes, 
and  here  includes  the  direct  act,  namely,  a  man's  doing  of  his  duty,  in  obe- 
dience to  the  command  to  believe  on  Christ ;  by  reflecting  on  which,  he  may 
put  it  out  of  question  that  he  is  a  believer,  one  of  God's  elect,  and  one  of 
those  for  whom  Christ  died  ;  the  which  he  insists  upon  in  the  following  words, 
See  the  foregoing  notef.  This  passage  is  taken  out  of  Dr.  Preston's  Treatise 
of  Faith,  p.  8. 


MODERN  DIVINITY.  133 

and  gave  himself  for  me,"  Gal.  ii.  20.  "  He  saw  in  me  (says 
Luther  on  the  text)  nothing  but  wickedness,  going  astray,  and 
fleeing  from  him.  Yet  this  good  Lord  had  mercy  on  me,  and 
of  his  mere  mercy  he  loved  me,  yea,  so  loved  me,  that  he  gave 
himself  for  me.  Who  is  this  me?  Even  I,  wretched  aud 
damnable  sinner,  was  so  dearly  beloved  of  the  Son  of-God  that 
he  gave  himself  for  me." 

Oh !  print  this  word  "  me"  in  your  heart,  and  apply  it  to 
your  own  self,  not  doubting  but  that  you  are  one  of  those  to 
whom  this  "  me"  belongs.* 

Neo.  But  may  such  a  vile  and  sinful  wretch  as  I  am  be  per- 
suaded that  God  commands  me  to  believe,  and  that  he  hath 
made  a  promise  to  me  ?t 

Evmi.  Why  do  you  make  a  question,  where  there  is  none 
to  be  made?  "Go,"  says  Christ,  "and  preach  the  gospel  to 
every  creature  under  heaven,"  that  is.  Go  tell  every  man  with- 
out exception,  whatsoever  his  sins  be,  whatsoever  his  reljellions 
be,  go  and  tell  him  these  glad  tidings,  that  if  he  will  come  in, 
I  will  accept  of  him,  his  sins  shall  be  forgiven  him,  and  he 
shall  be  saved ;  if  he  will  come  in  and  take  me,  and  receive 
me,  I  will  be  his  loving  husband,  and  he  shall  be  mine  own 
dear  spouse.  Let  me,  therefore,  say  unto  you,  in  the  words 
of  the  apostle,  "  Now,  then,  I  as  an  ambassador  for  Christ,  as 
though  God  did  beseech  you  by  me,  I  pray  you,  in  Christ's 
stead,  be  ye  reconciled  unto  God  ;  for  he  hath  made  him  to  be 
sin  for  you,  who  knew  no  sin,  that  ye  might  be  made  the 
righteousness  of  God  in  him,"  2  Cor.  v.  20,  21. 

Neo.  But  do  you  say,  sir,  that  if  I  believe  I  shall  be  espoused 
unto  Christ  ? 

Evan.  Yea,  indeed,  shall  you :  for  faith  coupleth  the  soul 
with  Christ,  even  as  the  spouse  with  her  husband  ;  by  which 
means  Christ  and  the  soul  are  made  one:  for  as,  in  corporal 
marriage,  man  and  wife  are  made  one  flesh,  even  so  in  this 
spiritual  and  mystical  marriage,  Christ  and  his  spouse  are 
made  one  spirit.  And  this  marriage,  of  all  others,  is  most  per- 
fect, and  absolutely  accomplished  between  them  ;  for  the  mar- 
riage between  man  and  wife  is  but  a  slender  figure  of  this 

*  "  This  manner  of  applying,"  says  Luther,  "  is  the  very  true  force  and  power 
of  faith." 

f  He  had  told  him,  that  for  his  warrant  to  believe  on  Christ,  he  had  God's 
command,  I  John  iii.  23.  And  for  his  encouragement,  God's  promise, 
John  iii.  16.  Thereupon  this  question  is  moved;  the  particular  application 
to  oneself  being  a  matter  of  no  small  difficulty  in  the  experience  of  many 
who  lay  salvation  to  heart. 
12 


134:  THE   MARROW  OP 

union  ;  wherefore,  I  beseech  you  to  believe  it,  and  then  you 
shall  be  sure  to  enjoy  it  * 

Neo.  But,  sir,  if  David  said,  "  Seeraeth  it  to  you  a  light 
thing  to  be  an  earthly  king's  son-in-law,  seeing  that  I  am  a 
poor  man  and  lightly  esteemed  ?"  1  Sam.  xviii.  23  ;  then 
surely  I  have  much  more  caase  to  say,  Seemeth  it  a  light  thing 
to  be  a  heavenly  King's  daughter-in-law,  seeing  that  I  am 
such  a  poor  sinful  wretch  ?  Surely,  sir,  I  cannot  be  persuaded 
to  believe  it, 

Evan.  Alas !  man,  how  much  are  you  mistaken  !  for  you 
look  upon  God,  and  upon  yourself,  with  the  eye  of  reason ; 
and  so  as  standing  in  relation  to  each  other,  according  to  the 
tenor  of  the  covenant  of  works :  whereas,  you  being  now  in 
the  case  of  justification  and  reconciliation,  you  are  to  look  both 
upon  God  and  upon  yourself  with  the  eye  of  faith  ;  and  so 
standing  in  relation  to  each  other,  according  to  the  tenor  of 
the  coyenant  of  grace.  For,  says  the  apostle,  "  God  was  in 
Christ,  reconciling  the  world  unto  himself,  not  imputing  their 
sins  unto  them,"  2  Cor,  v.  19 ;  as  if  he  had  said.  Because  as 
God  stands  in  relation  to  man,  according  to  the  tenor  of  the 
covenant  of  works,  and  so  out  of  Christ,  he  could  not,  without 
prejudice  to  his  justice,  be  reconciled  unto  them,  nor  have  any 
thing  to  do  with  them,  otherwise  than  in  wrath  and  indignation ; 
therefore  to  the  intent  that  Justice  and  Mercy  might  meet 
together,  and  Righteousness  and  Peace  might  embrace  each 
other,  and  so  God  stand  in  relation  to  man,  according  to  the 
tenor  of  the  covenant  of  grace ;  he  put  himself  into  his  Son 
Jesus  Christ,  and  shrouded  himself  there,  that  so  he  might 
speak  peace  to  his  people.  Psalm  Ixxxv.  8 — 10,  Sweetly, 
says  Luther,  "  Because  the  nature  of  God  was  otherwise 
higher  than  that  we  are  able  to  attain  unto  it,  therefore  hath 
he  humbled  himself  for  us,  and  taken  our  nature  upon  him, 
and  so  put  himself  into  Christ.     Here  he  looketh  for  us,  here 


*  Believe  the  word  of  promise,  the  offer  of  the  spiritual  marriage,  which  is 
Christ's  declared  consent  to  be  yours.  Believe  that  it  is  made  to  j'ou  iu 
particular,  and  that  it  shall  be  made  out  to  you ;  the  which  is,  to  embrace 
the  offer,  to  receive  Christ,  as  the  evangelist  teaches,  John  i.  12  ;  [which 
was  adverted  to  before  ;]  so  shall  you  be  indeed  married  or  espoused  to 
Christ.  Thus  the  holy  Scripture  proposes  this  matter,  Isa.  Iv.  3,  "  Hear 
and  your  soul  shall  live,  and  I  will  make  an  everlasting  covenant  with 
you ;"  to  persuade  us  of  the  reality  of  the  covenant  betwixt  Cod  and  the 
believer  of  his  word,  "  the  Father  hath  made  a  fourfold  gift,"  &c.,  Pract, 
Use  of  Sav.  Knowl.  tit.  ;  Warrant  to  Believe,  fig.  7  ;  Compare  Isa.  liii.  1 ; 
Heb.  iv.  1,  2. 


MODERN   DIVINITY.  135 

he  will  receive  us ;  and  he  that  seeketh  him  here  shall  find 
him."*  "  This,"  sajs  God  the  Father,  "  is  my  beloved  Son, 
in  whom  I  am  well  pleased,"  Matt.  iii.  17 ;  whereupon  the 
same  Luther  says  in  another  place,  "  We  must  not  think  and 
persuade  ourselves  that  this  voice  came  from  heaven  for  Christ's 
own  sake,  but  for  our  sakes,  even  as  Christ  himself  says,  John 
xii.  30,  '  This  voice  came  not  because  of  me,  but  for  your 
sakes.'  The  truth  is,  Christ  had  no  need  that  it  should  be 
said  unto  him,  '  This  is  my  beloved  Son,'  he  knew  that  from 
all  eternity,  and  that  he  should  still  so  remain,  though  these 
words  had  not  been  spoken  from  heaven ;  therefore,  by  these 
words,  God  the  Father,  in  Christ  his  Son,  cheers  the  hearts  of 
poor  sinners,  and  greatly  delights  them  with  singular  comfort 
and  heavenly  sweetness,  assuring  them,  that  whosoever  is 
married  unto  Christ,  and  so  in  him  by  faith,  he  is  as  accept- 
able to  God  the  Father  as  Christ  himself  ;t  according  to  that 
of  the  apostle,  "  He  hath  made  us  acceptable  in  his  beloved," 
Eph.  i.  6.  Wherefore,  if  you  would  be  acceptable  to  God, 
and  be  made  his  dear  child,  then  by  faith  cleave  unto  his  be- 
loved Son  Christ,  and  hang  about  his  neck,  yea,  and  creep 
into  his  bosom ;  and  so  shall  the  love  and  favour  of  God  be 
as  deeply  insinuated  into  you  as  it  is  into  Christ  himself;  and 
so  shall  God  the  Father,  together  with  his  beloved  Son,  wholly 

*  An  eminent  type  of  this  glorious  mysterj'  was  that  tabernacle  so 
often  mentioned  in  the  Old  Testament  under  the  name  of  the  tabernacle 
of  the  congregation,  or  rather  the  tabernacle  of  meeting,  as  the  original 
word  bears ;  and  the  Lord  himself  seems  to  give  the  reason  of  the  name, 
Exod.  XXX.  36,  "  In  the  tabernacle  of  the  congregation,  where  I  will 
meet  with  thee  ;"  or,  "  in  the  tabernacle  of  meeting,  where  I  will  be  met 
with  by  thee." — Chap,  xxxiii.  7,  "  And  it  came  to  pass,  that  every  one 
which  sought  the  Lord,  went  out  unto  the  tabernacle  of  the  congregation,"  or 
meeting. 

f  The  acceptation,  love,  and  the  favour  of  God  here  treated  of,  do  not  re- 
fer to  the  real  state  of  believers,  but  to  the  relative  state,  to  their  justifi- 
cation, reconciliation,  and  adoption  :  and  so  they  have  no  respect  to  any 
qualities  inherent  in  them,  good  or  evil,  to  be  increased  by  the  one,  or 
diminished  by  the  other ;  but  they  proceed  purely  upon  the  righteousness 
of  Christ,  which  is  theirs  in  virtue  of  their  union  with  him,  and  is  im- 
puted to  them  ;  the  which  righteousness  is  the  self-same  righteousness 
wherewith  Christ,  as  Mediator  and  Surety  for  elect  sinners,  pleased  the 
Father.  And  therefore,  says  one,  whom  nobody  suspects  of  Antino- 
mianism,  "  AVe  are  as  perfectly  righteous  as  Christ  the  Righteous,"  citing 
1  John  iii.  7  :  "He  that  doth  righteousness  is  righteous,  even  as  he  is 
righteous,"  Isaac  Ambrose's  Media,  chap.  1,  sect.  2,  p.  4.  This  I  take  to 
be  the  true  meaning  of  these  passages  of  our  author  and  Isaac  Ambrose, 
expressed  in  terms  stronger  than  I  would  desire  to  use.  There  is  a  dan- 
ger in  expressing  concerning  God  even  what  is  true. 


136  THE   MARROW   OF 

possess  you,  and  be  possessed  of  you;  and  so  God,  and  Christ, 
and  you,  shall  become  one  entire  thing,  according  to  Christ's 
prayer,  "  that  they  may  be  one  in  us,  as  thou  and  I  are  one," 
John  xvii.  21* 

And  by  this  means  you  may  have  sufl&cient  ground  and 
warrant  to  say,  (in  the  matter  of  reconciliation  with  God  at 
any  time,  whensoever  you  are  disputing  with  yourself,  how 
God  is  to  be  found,  that  justifies  and  saves  sinners,)  I  know 
no  other  God,  neither  will  I  know  any  other  God,  besides 
this  God,  that  came  down  from  heaven,  and  clothed  himself 
with  my   flesh,t  unto  "  whom  all  power  is  given,  both  in 

*  The  original  word  here  rendered  "  one,"  indeed  signifies  "  one  thing." 
And  it  is  evident  from  the  text,  that  believers  are  united  to  God  as  well 
as  to  Christ.  "  Faith  is  that  grace  by  which  we  ai'e  united  to,  and  made 
one  with,  God  and  Christ,"  saya  the  author  of  the  Supplement  to  Poole's 
Annot.  on  the  place.  See  1  John  iv.  16  ;  2  Cor.  iv.  16,  compared  with 
Eph.  iii.  17.  And  whosoever  owns  Jesus  Christ  to  be  one  with  the  Father, 
must  needs  grant  this,  or  else  deny  believers  to  be  united  to  Christ.  This 
derogates  nothing  from  the  prerogative  of  our  Lord  Jesus,  who  is  one 
with  the  Father ;  for  he  is  one  with  him,  as  the  Holy  Ghost  also  is,  by 
the  adorable  substantial  union  ;  but  believers  are  so  only  by  mystical 
union.  Neither  does  it  intrench  upon  God's  supremacy,  more  than  their  con- 
fessed union  with  Christ  does ;  who,  notwithstanding  of  believers'  union  with 
him,  remains  to  be,  with  the  Father  and  Holy  Spirit,  the  only  supreme,  and 
most  high  God. 

"  Whosoever,  therefore,  cleaveth  to  Christ  through  faith,  he  abideth  in 
the  favour  of  God,  he  also  shall  be  made  beloved  and  acceptable  as  Christ 
is,  and  shall  have  fellowship  with  the  Father  and  the  Son."  Luther's 
Chosen  Sermons,  Sermon  of  the  Appearing  of  Christ,  p.  23.  "  Here  I 
will  abide  in  the  arms  of  Christ,  cleaving  inseparably  about  his  neck,  and 
creeping  into  his  bosom,  whatsoever  the  law  shall  say,  and  my  heart  shall 
feel,"  Ibid.  Sermon  of  the  Lost  Sheep,  p.  81.  "  Seeing,  therefore,  that 
Christ,  the  beloved  Son,  being  in  so  great  favour  with  God  in  all  things 
that  he  does,  is  thine ;  without  doubt,  thou  art  in  the  same  favour  and 
love  of  God  that  Christ  himself  is  in."  And  again,  "  the  favour  and  love 
of  God  are  insinuated  to  thee  as  deeply  as  to  Christ,  that  now  God,  together 
with  his  beloved  Son,  does  wholly  possess  thee,  and  thou  hast  him  again 
wholly  ;  that  so  God,  Christ,  and  thou,  do  become  as  one  certain  thing, — that 
they  may  be  one  in  us,  as  thou  and  I  are  one,  John  xvii."  Ibid.  Sermon  of  the 
Appearing  of  Christ,  p.  25. 

t  Luther,  from  whom  this  is  taken,  in  the  place  quoted  by  our  author, 
confirms  it  thus  ;  "  For  he  that  is  a  searcher  of  God's  majesty,  shall  be 
overwhelmed  of  his  glory.  I  know  [adds  he]  by  experience,  what  I  say. 
But  these  vain  spirits,  which  so  deal  with  God,  that  they  exclude  the 
Mediator,  do  not  believe  me."  And  on  Psalm  cxxx,  he  has  these  re- 
markable words,  "  Ego  saepe,  et  libenter  hoc  inculco,  ut  extra  Christum, 
oculos  et  aures  claudatis,  et  dicatis  nullum  vos  scire  Deum  nisi  qui  fuit 
in  gremio  Mariis,  et  suxit  ubera  ejus  :"  that  is,  "  Often  and  willingly  do 
I  inculcate  this,  that  you  should  shut  your  eyes  and  your  ears,  and  say, 
you  know  no  God  out  of  Christ,  none  but  him  that  was  in  the  lap  of 


MODERN  DIVINITY.  137 

heaven  and  in  earth,"  who  is  my  judge ;  "  for  the  Father 
judgeth  no  man,  but  hath  committed  all  judgment  to  the 
Son,"  John  v.  22.  So  that  Christ  may  do  with  me  whatso- 
ever he  liketh,  and  determine  of  me  according  to  his  own 
mind  ;  and  I  am  sure  he  hath  said,  "  he  came  not  to  judge  the 
world  but  to  save  the  world,"  John  xii.  47.  And  therefore  I 
do  believe  that  he  will  save  me.* 

Neo.  Indeed,  sir,  if  I  were  so  holy  and  so  righteous  as  some 
men  are,  and  had  such  power  over  my  sins  and  corruptions 
as  some  men  have,  then  I  could  easily  believe  it ;  but,  alas  ! 
1  am  so  sinful  and  so  unworthy  a  wretch,  that  I  dare  not  pre- 
sume to  believe  that  Christ  will  accept  of  me,  so  as  to  justify 
and  save  me. 

Evan.  Alas  I  man,  in  thus  saying,  you  seem  to  contradict 
and  gainsay  both  the  apostle  Paul,  and  our  Lord  Jesus 
Christ  himself ;  and  that  against  your  own  soul :  for  whereas 
the  apostle  Paul  says,  "  that  Christ  Jesus  came  into  the  world 
to  save  sinners,"  1  Tim.  i.  15,  and  doth  justify  the  ungodly, 
Eom.  iv.  5,  why,  you  seem  to  hold,  and  do  in  effect  say,  that 
Christ  Jesus  came  into  the  world  to  save  the  righteous,  and 
to  justify  the  godly.  And  whereas  our  Saviour  says,  the 
whole  need  not  a  physician,  but  the  sick ;  and  that  he  came 
not  to  call  the  righteous  but  sinners  to  repentance.  Matt.  ix. 
12  ;  why,  you  seem  to  hold,  and  do  in  effect  say,  that  the 
sick  need  not  a  physician,  but  the  whole :  and  that  he  came, 
not  to  call  sinners,  but  the  righteous  to  repentance.  And  in- 
deed, in  so  saying,  you  seem  to  conceive,  that  Christ's  spouse 
must  be  purified,  washed,  and  cleansed  from  all  her  filthi- 
ness,  and  adorned  with  a  rich  robe  of  righteousness,  before 
he  will  accept  of  her;  whereas  he  himself  said  unto  her, 
Ezek.  xvi.  4 — 8,  "  As  for  thy  nativity,  in  the  day  that  thou 
wast  born,  thy  navel  was  not  cut,  neither  wast  thou  washed 
with  water  to  supple  thee ;  thou  wast  not  swaddled  at  all, 
nor  salted  at  all.  No  eye  pitied  thee  to  do  any  of  these  things 
unto  thee ;  but  when  I  passed  by  thee,  and  looked  upon  thee, 
behold  thy  time  was  a  time  of  love.  And  I  spread  my  skirt 
over  thee,  and  covered  thy  nakedness;  yea,  and  I  sware  unto 

Mary,  and  suckled  her  breasts."  He  means  none  out  of  him.  Burroughs  on 
Hos.  iii.  .5.  p.  729. 

*  This  is  the  conchision  of  that,  which  one,  "  by  faith  cleaving  unto  Christ, 
and  hanging  about  his  neck,"  has  by  that  means  warrant  to  say,  according  to 
our  author.  Whether  or  not  there  is  sufficient  warrant  for  it,  according  to  the 
Scripture,  let  the  reader  judge :  what  shadow  of  the  doctrine  of  universal 
atonement,  or  universal  pardon,  is  in  it,  I  sec  not. 
12* 


138  THE   MARROW  OF 

thee,  and  entered  into  covenant  with  thee,  and  thou  becamest 
mine." — Hos.  ii.  19,  "  And  I  will  marry  thee  unto  me  for  ever; 
yea,  I  will  marry  thee  unto  me  in  righteousness,  and  in  judg- 
ment, and  in  mercy,  and  compassion." 

Wherefore,  I  beseech  you,  revoke  this  your  erroneous  opinion, 
and  contradict  the  word  of  truth  no  longer  ;  but  conclude  for 
a  certainty,  that  it  is  not  the  righteous  and  godly  man,  but 
the  sinful  and  ungodly  man,*  that  Christ  came  to  call,  justify, 
and  save  :  so  that  if  you  were  a  righteous  and  godly  man,  you 
were  neither  capable  of  calling,  justifying,  or  saving  by  Christ; 
but  being  a  sinful  and  ungodly  man,  I  will  be  bold  to  say  unto 
you  as  the  people  said  unto  blind  Bartimeus,  Mark  x.  49, 
"  Be  of  good  comfort ;  arise,  he  calleth  thee,"  and  will  justify 
and  save  thee.f  Go  then  unto  him,  I  beseech  you ;  and  if  he 
come  and  meet  thee,  (as  his  manner  is,)  then  do  not  you  un- 
advisedly say,  with  Peter,  "  Depart  from  me,  for  I  am  a  sinful 
man,  O  Lord !"  Luke  v.  8 ;  but  say,  in  plain  terms,  0  come 
unto  me ;  for  I  am  a  sinful  man,  O  Lord  !  Yea,  go  on  fur- 
ther, and  say,  as  Luther  bids  you.  Most  gracious  Jesus  and 
sweet  Christ,  I  am  a  miserable,  poor  sinner,  and,  therefore, 
do  judge  myself  unworthy  of  thy  grace;  but  yet  I,  having 
learned  from  thy  word  that  thy  salvation  belongs  unto  such  a 
one,  therefore  do  I  come  unto  thee,  to  claim  that  right  which, 
through  thy  gracious  promise,  belongs  unto  me.:j:  Assure 
yourself,  man,  that  Jesus  Christ  requires  no  portion  with  his 
spouse ;  no,  verily,  he  requires  nothing  with  her  but  mere 
poverty :  "  the  rich  he  sends  empty  away,"  Luke  i.  53 ;  but 
the  poor  are  by  him  enriched.  And,  indeed,  says  Luther, 
"  the  more  miserable,  sinful,  and  distressed  a  man  doth  feel 
himself,  and  judge  himself  to  be,  the  more  willing  is  Christ  to 
receive  him  and  relieve  him."  So  that,  says  he,  in  judging  thy- 
self unworthy,  thou  dost  thereby  become  truly  worthy  ;  and  so, 
indeed,  hast  gotten  a  greater  occasion  of  coming  to  him. 
Wherefore,  then,  in  the  words  of  the  apostle,  I  do  exhort  and 
beseech  you  to  "  come  boldly  unto  the  throne  of  grace,  that 


*  That  is,  such  as  are  really  so,  and  not,  iu  their  own  opinion,  only  respect- 
ively. 

t  As  the  people,  observing  Christ's  call  to  Bartimeus,  bid  him  be  of  good  com- 
fort, (or  be  confident)  and  arise  ;  intimating,  that  upon  his  going  so  unto  Christ, 
he  would  cure  him  ;  so  one,  observing  the  gospel  call,  may  with  all  boldness 
bid  a  sinner  comply  with  it  confidently  ;  assuring  him  that  thereupon  Christ 
•will  justify  and  save  him. 

+  See  the  note  on  the  Definition  of  Faith,  fig.  1. 


MODERN  DIVINITY.  139 

you  may  obtain  mercy,  and  find  grace  to  help  in  time  of  need," 
Heb.  iv.  16. 

Neo.  But,  truly,  sir,  my  heart,  as  it  were,  trembles  within  me, 
to  think  of  coming  to  Christ,  after  such  a  bold  manner  ;  and 
surely,  sir,  if  I  should  so  come  unto  him,  it  would  argue  much 
pride  and  presumption  in  me. 

Evan,  Indeed,  if  you  should  be  encouraged  to  come  unto 
Christ  and  to  speak  thus  unto  him,  because  of  any  godliness, 
righteousness,  or  worthiness,  that  you  conceive  to  be  in  you ; 
that,  I  confess,  were  proud  presumption  in  you.  But  to  come 
to  Christ,  by  believing  that  he  will  accept  of  you,  justify,  and 
save  you  freely  by  his  grace,  according  to  his  gracious  pro- 
mise, this  is  neither  pride  nor  presumption  :*  for  Christ  having 
tendered  and  offered  it  to  you  freely,  believe  it,  it  is  true  hu- 
mility of  heart  to  take  what  ChrLst  offers  you. 

Nom.  Bat,  by  your  favour,  sir,  I  pray  you  give  me  leave  to 
speak  a  word  by  the  way.  I  know  my  neighbour,  Neophytus, 
it  may  be,  better  than  you  do  ;  yet  I  do  not  intend  to  charge 
him  with  any  sin,  otherwise  than  by  way  of  supposition :  as 
thus,  suppose  he  has  been  guilty  of  the  committing  of  gross 
and  grievous  sins,  will  Christ  accept  of  him,  and  justify  and 
save  him  for  all  that  ? 

Evan.  Yes,  indeed;  for  there  is  no  limitation  of  God's 
grace  in  Jesus  Christ,  except  the  sin  against  the  Holy  Ghost.f 

*  It  is  to  believe  the  offer  of  the  gospel,  with  particular  application  ; 
to  embrace  it,  and  therein  to  receive  Christ.  And  no  man  can  ever  re- 
ceive and  rest  on  Christ  for  salvation,  without  believing,  in  greater,  or 
lesser  measure,  that  Christ  will  accept  of  him  to  justification  and  salva- 
tion. Remove  that  gospel  truth,  that  Christ  will  accept  of  him,  and  his  faith 
has  no  ground  left  to  stand  upon.  See  the  note  on  the  Definition  of  Faith, 
fig.  1,2. 

1 1  doubt  if  the  sin  against  the  Holy  Ghost  can  justly  be  said  to  be  a 
limitation  of  God's  grace  in  Jesus  Christ.  For  in  the  original  authentic 
gospel-offer,  in  which  is  the  proper  place  for  such  a  limitation  (if  there 
was  any)  that  grace  is  so  laid  open  to  all  men  without  exception,  that  no 
man  is  excluded ;  but  there  is  free  access  to  it  for  every  man  in  the  way 
of  believing,  John  iii.  15,  16;  Rev.  xxii.  17;  and  this  offer  is  sometimes 
intimated  to  these  reprobates,  who  fall  into  that  sin,  else  they  should  not 
be  capable  of  it.  It  is  true,  that  sin  is  a  bar  in  the  way  of  the  guilty,  so 
as  they  can  never  partake  of  the  grace  of  God  in  Christ ;  for  it  shall  never 
be  forgiven.  Matt.  xii.  31  ;  Mark  iii.  29  ;  and  any  further  ministerial  appli- 
cation of  the  offer  to  them  seems  to  cease  to  be  lawful  or  warranted,  1  John 
V.  16.  But  all  this  arises  from  their  own  Avilful,  obstinate,  despiteful,  and 
malicious  rejecting  of  the  offer  :  and  figlitmg  against  the  Holy  Ghost,  whose 
office  it  is  to  apply  the  grace  of  Christ ;  and  not  from  any  limitation,  or  exclu- 
sive clause  in  the  offer,  for  still  it  remains  true,  "  Whosoever  shall  believe,  shall 
not  perish." 


140:  THE   MARROW  OF 

Christ  "stands  at  tlie  door  and  knocks,"  Kev.  iii.  20.  And  if 
any  murdering  Manasseh,  or  any  persecuting  and  blaspheming 
Saul,  1  Tim.  i.  13,  or  any  adulterous  Mary  Magdalene,  "  will 
open  unto  him,  he  will  come  in,"  and  bring  comfort  with  him, 
"  and  will  sup  with  him."  "  Seek  from  the  one  end  of  the 
heavens  to  the  other,"  says  Hooker ;  "  turn  all  the  Bible  over, 
and  see  if  the  words  of  Christ  be  not  true,  *  Him  that  cometh 
unto  me,  I  will  in  no  ways  cast  out,'"  John  vi.  37. 

Nom.  Why,  then,  sir,  it  seems  you  hold,  that  the  vilest  sin- 
ner in  the  world  ought  not  to  be  discouraged  from  coming  unto 
Christ,  and  believing  in  him,  by  reason  of  his  sins. 

Evan.  Surely,  if  "  Christ  came  into  the  world  to  seek,  and 
call,  and  save  sinners,  and  to  justify  the  ungodly,"  as  you 
have  heard  ;  and  if  the  more  sinful,  miserable,  and  distressed 
a  man  judge  himself  to  be,  the  more  willing  Christ  is  to  re- 
ceive him  and  relieve  him  ;  then  I  see  no  reason  why  the 
vilest  sinner  should  be  discouraged  from  believing  on  the  name 
of  Jesus  Christ  by  reason  of  his  sins.  Nay,  let  me  say  more  ; 
the  greater  any  man's  sins  are,  either  in  number  or  nature,  the 
more  haste  he  should  make  to  come  unto  Christ,  and  to  say 
with  David,  "  For  thy  name's  sake,  O  Lord,  pardon  mine  ini- 
quity, for  it  is  great !"  Psalm  xxv.  11. 

Ant.  Surely,  sir,  if  my  friend  Neophytus  did  rightly  consider 
these  things,  and  were  assuredly  persuaded  of  the  truth  of 
them,  methinks  he  should  not  be  so  backward  from  coming  to 
Christ,  by  believing  on  his  name,  as  he  is  ;  for  if  the  greatness 
of  his  sin  should  be  so  far  from  hindering  his  coming  to  Christ, 
that  they  should  further  his  coming,  then  I  know  not  what 
should  hinder  him. 

Evan.  You  speak  very  truly  indeed.  And  therefore  I  be- 
seech you,  neighbour  Neophytus,  consider  seriously  of  it ;  and 
neither  let  your  own  accusing  conscience,  nor  Satan  the  accuser 
of  the  brethren,  hinder  you  any  longer  from  Christ.  For 
what  though  they  should  accuse  you  of  pride,  infidelity,  covet- 
ousness,  lust,  anger,  envy,  and  hypocrisy  ?  yea,  what  though 
they  should  accuse  you  of  whoredom,  theft,  drunkenness,  and 
such  like  ?  yea,  do  what  they  can,  they  can  make  no  worse  a 
man  of  you  than  a  sinner,  or  chief  of  sinners,  or  an  ungodly 
person ;  and  so,  consequently,  such  an  one  Christ  came  to 
justify  and  save;  so  that  in  very  deed,  if  you  do  rightly  con- 
sider of  it,  they  do  you  more  good  than  hurt  by  their  accusa- 
tions.*   And  therefore,  I  beseech  you,   in  all  such  cases  or 

*  WTiich  may  put  you    in  mind,    that   you  are    one    of  that    sort    which 


MODERN   DIVINITY.  141 

conflicts,  take  the  counsel  of  Luther,  who,  on  the  Galatians, 
(p.  20,)  says,  "  When  thy  conscience  is  thoroughly  afraid  with 
the  remembrance  of  thy  sins  past,  and  the  devil  assaileth  thee 
with  great  violence,  going  about  to  overwhelm  thee  with  heaps, 
floods,  and  whole  seas  of  sins,  to  terrify  thee,  and  to  draw  thee 
from  Christ;  then  arm  thyself  with  such  sentences  as  these: 
Christ  the  Son  of  God  was  given,  not  for  the  holy,  righteous, 
worthy,  and  such  as  were  his  friends ;  but  for  the  wicked  sin- 
ners, for  the  unworthy,  and  for  his  enemies.  Wherefore,  if 
the  devil  say.  Thou  art  a  sinner,  and  therefore  must  be 
damned ;  then  answer  thou,  and  say.  Because  thou  sayest  I  am 
a  sinner,  therefore  will  I  be  righteous  and  saved.  And  if  he 
reply,  Nay,  sinners  must  be  damned ;  then  answer  thou,  and 
say.  No,  for  I  flee  to  Christ,  who  hath  given  himself  for  my 
sins ;  and,  therefore,  Satan,  in  that  thou  sayest  I  am  a  sinner, 
thou  givest  me  armour  and  weapons  against  thyself,  that  with 
thine  own  sword  I  may  cut  thy  throat,  and  tread  thee  under 
my  feet."*  And  thus  you  see  it  is  the  counsel  of  Luther,  that 
your  sins  should  rather  drive  you  to  Christ  than  keep  you 
from  him. 

Nom.  But,  sir,  suppose  he  hath  not  as  yet  truly  repented 
for  his  many  and  great  sins,  hath  he  any  warrant  to  come  unto 
Christ,  by  believing,  till  he  has  done  so  ? 

Evan.  I  tell  you  truly,  that  whatsoever  a  man  is,  or  what- 
soever he  hath  done  or  not  done,  he  hath  warrant  enough  to 
come  unto  Christ  by  believing,  if  he  can  ;f  for  Christ  make's 


"  Christ  Jesus  came  into  the  world  to  save,"  1  Tim.  i.  15  ;  and  in  pleading 
for  mercy,  may  furnish  you  with  such  an  argument  as  David  used,  Psalm 
XXV.  11,  and  the  woman  of  Canaan,  Matt.  xv.  27,  "  yet  the  dogs  eat  of  the 
crumbs,"  &c. 

*  He  adds,  in  the  place  quoted,  these  weighty  words,  "  1  say  not  this 
for  nought ;  for  I  have  often-times  proved  by  experience,  and  I  daily  find 
what  an  hard  matter  it  is  to  believe  (especially  in  the  conflict  of  con- 
science) that  Christ  was  given,  not  for  the  holy,  righteous,  worthy,  and  such 
as  were  his  friends ;  but  for  wicked  sinners,  for  the  unworthy,  and  for  his 
enemies." 

f  It  is  not  in  vain  added,  "  if  he  can  ;"  for  there  is,  in  this  matter,  a 
great  difiFerence  betwixt  what  a  sinner  may  do,  in  point  of  warrant,  and 
what  he  will  or  can  do,  in  point  of  the  event.  "  If  we  say  to  a  man,  the 
physician  is  ready  to  heal  you ;  before  you  will  be  healed,  you  must  have 
a  sense  of  your  sickness :  this  sense  is  not  required  by  the  physician  (for 
the  physician  is  ready  to  heal  him)  ;  but  if  he  be  not  sick,  and  have  a 
sense  of  it,  he  will  not  come  to  the  physician."  Preston  on  Faith,  p.  12. 
I  make  no  question,  but  before  a  sinner  will  come  to  Christ  by  believing, 
he  must  be  an  awakened,  convinced,  sensible  sinner ;  pricked  in  his  heart 
with  a  sense  of  his  sin  and  misery ;  made  to  groan  under  his  burden,  to 


142  THE  If  ARROW  OF 

a  general  j^^oclamation,  saying,  "  Ho,  every  one  that  thirsteth, 
come  ye  to  the  waters ;  and  he  that  hath  no  money,  come,  buy 
and  eat ;  yea,  come,  buy  wine  and  milk  without  money,  and 
without  price."  This,  you  see,  is  the  condition,  "buy  wine  and 
milk,"  that  is,  grace  and  salvation,  "  without  money,"  that  is, 
without  any  sufficiency  of  your  own  ;*  only  "  incline  your 
ear  and  hear,  and  your  souls  shall  live ;"  yea,  live  by  hearing 
that  "  Christ  will  make  an  everlasting  covenant  with  you,  even 
the  sure  mercies  of  David." 

Sect.  4. — Nom.  But  yet,  sir,  you  see  that  Christ  requires  a 
thirsting,  before  a  man  come  unto  him,  the  which,  I  conceive, 
cannot  be  without  true  repentance. 

Evan.  In  the   last   chapter   of   the   Revelations,   verse   17, 

despair  of  relief  from  the  law,  himself,  or  any  other  creature,  and  to  desire 
and  thirst  after  Christ  and  his  righteousness ;  and  this  our  author  teaches 
afterwards  on  this  subject.  These  things  also  are  required  of  the  sinner 
in  point  of  duty.  And,  therefore,  the  law  must  be  preached  by  all  those 
who  would  preach  Christ  aright.  But  that  these,  or  any  other  things 
in  the  sinner,  are  required  to  warrant  him,  that  he  may  come  to  Christ  by 
believing,  is  what  I  conceive  the  Scripture  teaches  not ;  but  the  general 
ofiFer  of  the  gospel,  of  which  before,  warrants  every  man  that  he  may 
come.  And  in  practice,  it  will  be  found,  that  requiring  of  such  and  such 
qualifications  in  sinners  to  warrant  them  to  believe  in  Christ,  is  no  great 
help  to  them  in  their  way  toward  him ;  forasmuch  as  it  engages  them  in 
a  doubtful  disputation,  as  to  the  being,  kind,  measure,  and  degree  of 
their  qualifications  for  coming  to  Christ ;  the  time  spent  in  which  might 
be  better  improved  in  their  going  forward  to  Christ  for  all,  by  believing. 
And  since  no  man  can  ever  believe  in  Christ,  without  knowing  that  he 
has  a  warrant  for  believing  in  him,  otherwise  he  can  but  act  presump- 
tuously :  to  tell  sinners,  that  none  may  come  to  Christ,  or  have  warrant 
to  believe,  but  such  as  have  a  true  repentance,  must  needs,  in  a  special 
manner,  entangle  distressed  consciences,  so  as  they  dare  not  believe,  un- 
til they  know  their  repentance  to  be  true  repentance.  This  must  in- 
evitably be  the  issue  in  that  case ;  unless  they  do  either  reject  that  prin- 
ciple, or  else  venture  to  believe  without  seeing  their  warrant.  For,  how- 
beit  they  hear  of  Christ  and  his  salvation  offered  in  the  gospel,  these  will 
be  to  them  as  forbidden  fruit,  which  they  are  not  allowed  to  touch,  till 
once  they  are  persuaded,  that  they  have  true  repentance.  And  before 
they  can  attain  to  this,  it  must  be  made  out  to  their  consciences,  that 
their  repentance  is  not  legal  but  evangelical,  having  such  characters  as 
distinguish  it  from  the  repentance  of  the  Ninevites,  Judas,  and  many  re- 
probates. So  that,  one  would  think  the  suggesting  of  this  principle  is 
but  a  bad  ofiBce  done  to  a  soul  brought  to  "  the  place  of  the  breaking 
forth  of  children."  Let  no  man  say,  that,  arguing  at  this  rate,  one  must  know 
also  the  truth  of  his  faith,  before  he  can  come  to  Christ ;  for  faith ,  is 
not  a  qualification  for  coming  to  Christ,  but  the  coming  itself,  which  will 
have  its  saving  effects  on  the  sinner,  whether  he  knows  the  truth  of  it  or 
not. 

*  Take  them  freely,  and  possess  them  ;  which  every  one  sees  to  be  no  proper 
condition. 


MODERN   DIVINITY.  143 

Christ  makes  the  same  general  proclamation,  saying,  "Let 
him  that  is  athirst  come ;"  and  as  if  the  Holy  Ghost  had  so 
long  since  aaswered  the  same  objection  that  yours  is,  it  follows 
in  the  next  words,  '•  And  whosoever  will,  let  him  take  of  the 
water  of  life  freely,"  even  without  thirsting,  if  he  will ;  for 
"him  that  coraeth  unto  me,  I  will  in  nowise  cast  out,"*  John 
vi.  37.  But  because  it  seems  you  conceive  he  ought  to  repent 
before  he  believe,  I  pray  tell  me  what  you  do  conceive  repent- 
ance to  be,  or  wherein  does  it  consist  ? 

Nom.  Why,  I  conceive  that  repentance  consists  in  a  man's 
humbling  himself  before  God,  and  sorrowing  and  grieving  for 
ofiending  him  by  his  sins,  and  in  turning  from  them  all  to 
the  Lord. 

Evan.  And  would  you  have  a  man  to  do  all  this  trulyf 
before  he  come  to  Christ  by  believing  ? 

*  That  gospel-offer,  Isa.  Iv.  1,  is  the  most  solemn  one  to  be  found  in 
all  the  Old  Testament ;  and  that  recorded,  Rev.  xxii.  17,  is  the  parting 
oflFer  made  to  sinners  by  Jesus  Christ,  at  the  closing  of  the  canon  of  the 
Scripture,  and  manifestly  looks  to  the  former  ;  in  the  which  I  can  see  no 
ground  to  think,  that  the  thirsting  therein  mentioned  does  any  way  re- 
strict the  offer  ;  or  that  the  thirsty  there  invited,  are  convinced,  sensible 
sinners,  who  are  thirsting  after  Christ  and  his  righteousness ;  the  which 
would  leave  without  the  compass  of  this  solemn  invitation,  not  only  the 
far  greater  part  of  mankind,  but  even  of  the  visible  church.  The  context 
seems  decisive  in  this  point ;  for  the  thirsting  ones  invited,  are  such  as 
are  "  spending  money  for  that  which  is  not  bread,  and  their  labour  for 
that  which  satisfietli  not,"  verses  1,  2 ;  but  convinced,  sensible  sinners 
who  are  thirsting  after  Christ  and  his  righteousness,  are  not  spending  their 
labour  and  money  at  that  rate  ;  but,  on  the  contrary,  for  that  which  is 
bread  and  satisfieth,  namely,  for  Christ.  Wherefore,  the  thirsting  there 
mentioned,  must  be  more  extensive,  comprehending,  yea,  and  principally 
aiming  at  that  thirst  after  happiness  and  satisfaction,  which,  being  na- 
tural, -is  common  to  all  mankind.  Men  pained  with  this  thirst  or  hunger 
are  naturally  running,  for  quenching  thereof,  to  the  empty  creation,  and 
their  fulsome  lusts ;  so  "  spending  money  for  that  which  is  not  bread, 
and  their  labour  for  that  which  satisfieth  not,"  their  hungry  souls  find  no 
food,  but  what  is  meagre  and  lean,  bad  and  unwholesome,  and  cannot 
satisfy  their  appetite.  Compare  Luke  xv.  16.  In  this  wretched  case 
Adam  left  all  mankind,  and  Christ  finds  them.  Whereupon  the  gospel- 
proclamation  is  issued  forth,  inviting  them  to  come  away  from  the  broken 
cisterns,  filthy  -puddles,  to  the  waters  of  life,  even  to  Jesus  Christ,  where 
they  may  have  bread,  fatness,  what  is  good,  and  will  satisfy  that  their  painful 
thirst,  John  iv.  14,  and  vi.  35. 

f  That  is,  in  such  a  manner  as  it  shall  be  true  evangelical  repentance, 
■a  gracious  humiliation,  sorrow  and  turning,  acceptable  in  the  sight  of 
God.  'J'his  question  (grounded  on  Nomista's  pretending  that  Neophytus 
had  no  warrant  to  believe,  unless  he  had  truly  repented)  supposes  that 
there  is  a  kind  of  repentance,  humiliation,  sorrow  for  sin,  and  turning  from 
it,  which  goes  before  faith,  but  that  they  arc  not  "  after  a  godly  sort,"  as  the 
apostle's  phrase  is,  2  Cor.  vii.  11. 


144  THE   MARROW  OP 

Nom.  Yea,  indeed,  I  think  it  is  very  meet  he  should. 

Evan.  Why,  then,  I  tell  you  truly,  you  would  have  him  to 
do  that  which  is  impossible.* 

For,  first  of  all  godly  humiliation,  in  true  penitents,  pro- 
ceeds from  the  love  of  God  their  good  Father,  and  so  from  the 
hatred  of  that  sin  which  has  displeased  him  ;  and  this  cannot 
be  without  faith.f 

2dly.  Sorrow  and  grief  for  displeasing  God  by  sin,  neces- 
sarily argue  the  love  of  God  ;  and  it  is  impossible  we  should 
ever  love  God,  till  by  faith  we  know  ourselves  loved  of 
God.t 

*  I  think  it  nothing  strange  to  find  the  author  so  very  peremptory  in 
this  point,  which  is  of  greater  weight  than  many  are  aware  of.  True  re- 
pentance is  a  turning  unto  God,  a  coming  back  to  him  again  ;  a  return- 
ing even  unto  the  Lord,  according  to  an  usual  Old  Testament  phrase, 
found,  Hos.  xiv.  1,  and  rightly  so  translated,  Isa.  xix.  22.  But  no  man 
can  come  unto  God  "  but  by  Christ ;"  Heb.  vii.  25,  "  He  is  able  also  to 
save  them  to  the  uttermost  that  come  unto  God  by  him." — John  xiv.  6, 
"  No  man  cometh  unto  the  Father  but  by  me."  We  must  take  Christ 
in  our  way  to  the  Father,  else  it  is  impossible  that  we  guilty  creatures 
can  reach  unto  him.  And  no  man  can  come  unto  Christ,  but  by  believ- 
ing in  him,  John  vi.  35,  therefore  it  is  impossible  that  a  man  can  truly 
repent  before  he  believe  in  Christ.  "  Him  hath  God  exalted  with  his 
right  hand,  to  be  a  Prince  {or  leader)  and  a  Saviour,  for  to  give  repent- 
ance to  Israel,  and  forgiveness  of  sins,"  Acts  v.  31.  One  would  think 
this  to  be  a  sufficient  intimation,  that  sinners  not  only  may,  but  ought  to 
go  to  him  for  true  repentance ;  and  not  stand  off  from  him  until  they  get 
it  to  bring  along  with  them  ;  especially  since  repentance,  as  well  as  re- 
mission of  sin,  is  a  part  of  that  salvation,  which  he  as  a  Saviour  is  exalted 
to  give,  and  consequently,  which  sinners  are  to  receive  and  rest  upon  him 
for ;  and  likewise  that  it  is  that  by  which  he,  as  a  leader,  doth  lead  back 
sinners  even  unto  God,  from  whom  they  wei-e  led  away  in  the  first  Adam, 
the  head  of  the  apostasy.  And  if  one  inquires  anent  the  way  of  his 
giving  repentance  to  Israel,  the  prophet  Zechariah  showed  it  before  to  be 
hy  faith,  Zech.  xii.  10,  "  And  they  shall  look  upon  me  whom  they  have  pierced, 
and  they  shall  mourn." 

f  This  the  Scripture  teacheth,  determining  in  the  general,  that  with- 
out faith  one  can  do  nothing  acceptable  in  the  sight  of  God,  John  xv.  5, 
"  Without  me,"  i.  e.  separate  from  me,  "  ye  can  do  nothing." — Heb.  xi.  6, 
"  Without  faith  it  is  impossible  to  please  him  :"  and  particularly  with  re- 
spect to  this  case,  Luke  vii.  37 — 47,  "  And  behold  a  woman  in  the  city, 
which  was  a  sinner,  when  she  knew  that  Jesus  sat  at  meat,  stood  at  his 
feet  behind  him  weeping,  and  began  to  wash  his  feet  with  tears,  and  did 
wipe  them  with  the  hairs  of  her  head,  and  kissed  his  feet.  And  he  turned 
to  the  woman,  and  said  unto  Simon  :  Her  sins  which  are  many,  are  for- 
given, for  she  loved  much  ;  but  to  whom  little  is  forgiven,  the  same  loveth 
little." — It  is  an  argument  gathered  of  the  effects  fuUovving,  whereby  anything 
is  proved  by  signs  ensuing."     Calvin.  Inst.  lib.  3.  cap.  4.  sect.  37. 

X  There  is  a  knowledge  in  faith,  as  our  divines  teach  against  the  Papists, 
and    the    Scripture  maketh    manifest.     Isa.    liii.   11,    "  By  his  knowledge 


MODERN   DIVINITY.  145 

ddly.  No  man  can  turn  to  God,  except  he  be  first  turned  of 
God :  and  after  he  is  turned,  lie  repents  ;  so  Ephraim  says, 
"  After  I  was  converted,  I  repented,"*  Jer.  xxxi,  19.  The 
truth  is,  a  repentant  sinner  first  believes  that  God  will  do  that 
which  he  promiseth,  namely,  pardon  his  sin,  and  take  away 
his  iniquity ;  then  he  rests  in  the  hope  of  it ;  and  from  that, 
and  for  it,  he  leaves  sin,  and  will  forsake  his  old  course,t  be- 

shall  my  righteous  Servant  justify  many." — Heb.  xi.  3,  "  Through  faith 
we  understand  that  the  worlds  were  framed  by  the  word  of  God."  Now, 
saving  faith  being  a  persuasion  that  we  shall  have  life  and  salvation  by 
Christ,  or  a  receiving  and  resting  on  him  for  salvation,  includes  in  it  a 
knowledge  of  our  being  beloved  of  God  :  the  former  cannot  be  without 
the  latter.  In  the  meantime,  such  as  the  strength  or  weakness  of  that 
persuasion  is,  the  steadiness  or  unsteadiness  of  that  receiving  and  resting, 
just  so  is  this  knowledge,  clear  or  unclear,  free  of,  or  accompanied 
with  doubtings.  They  are  still  of  the  same  measure  and  degree.  So  that 
this  is  no  more  in  effect,  but  that  faith  in  Christ  is  the  spring  of  true  love 
to  God ;  the  which,  how  it  is  attained  by  a  guilty  soul,  men  will  the  bet- 
ter know,  if  they  consider  well  what  it  is.  The  true  love  of  God  is  not  a 
love  to  him  only  for  his  benefits,  and  for  our  own  sake,  but  a  love  to  him 
for  himself,  for  his  own  sake  ;  a  liking  of,  and  a  complacency  in,  his  glo- 
rious attributes  and  perfections,  his  infinite,  eternal  and  unchangeable 
being,  wisdom,  power,  holiness,  justice,  goodness,  and  truth.  If  a  con- 
vinced sinner  is  void  of  any  the  least  measure  of  persuasion  of  life  and 
salvation  by  Christ,  and  of  the  love  of  this  God  to  him  ;  but  apprehends, 
as  he  cannot  miss  to  do  in  this  case,  that  he  hates  him  as  his  enemy,  and 
will  prove  so  at  last ;  this  cannot  fail  of  filling  his  whole  soul  with  slavish 
fear  of  God  ;  and  how  then  shall  this  love  of  God  spring  up  in  one's  heart, 
in  such  a  case  ?  for  slavish  fear  and  true  love  are  so  opposite  the  one  to 
the  other,  that,  according  to  the  measure  in  which  the  one  prevails,  the 
other  cannot  have  access.  2  Tim.  i.  7,  "  God  hath  not  given  us  the  spirit 
of  fear,  but  of  power,  of  love,  and  of  a  sound  mind."  1  John  iv.  18, 
"  There  is  no  fear  in  love,  but  perfect  love  casteth  out  fear ;  because  fear 
hath  torment."  But  when  once  life  and  salvation,  and  remission  of  sin, 
is  with  application  believed  by  the  convinced  sinner,  and  thereby  the  love 
of  God  towards  him  is  known  ;  then,  according  to  the  measure  of  that 
faith  and  knowledge,  slavish  fear  of  God  is  expelled,  and  the  heart  is 
kindly  drawn  to  love  him,  not  only  for  his  benefits,  but  for  himself,  having 
a  complacency  in  his  glorious  perfections.  "  We  love  him,  because  he 
first  loved  us,"  1  John  iv.  19.  The  love  of  God  to  us  is  the  inducement 
of  our  love  to  him  :  but  love  utterly  unknown  to  the  party  beloved  can 
never  be  an  inducement  to  him  to  love  again.  Now,  in  consequence 
hereof,  the  sinner's  bands  are  loosed,  and  his  heart,  which  before  was  still 
hard  as  a  stone,  though  broken  in  pieces  by  legal  terrors,  is  broken  in 
another  manner,  softened,  and  kindly  melted  in  sorrow  lor  displeasing  this 
gracious  (iod. 

*  God's  turning  of  a  sinner  first  brings  him  to  Christ,  John  vi.  44,  4.5,  "  No 
man  can  come  unto  me,  except  the  Father  which  hath  sent  me  draw  him." 
And  then  he  comes  to  God  by  Christ,  John  xiv.  2G,  "  No  man  coraeth  unto 
the  Father  but  by  me." 

f  In  a  right  manner,  in  the  manner  immediately  after  mentioned. 

13 


146  THE   MARROW  OF 

cause  it  is  displeasing  to  God  ;  and  will  do  that  which  is  pleas- 
ing and  acceptable  to  him*  So  that,  first  of  all,  God's  favour 
is  apprehended,  and  remission  of  sins  believed  ;f  then  upon 
that  Cometh  alteration  of  life  and  conversation.:}: 

*  Faith  cometh  of  the  word  of  God  ;  hope  cometh  of  faith  ;  and  charity 
springeth  of  them  both.  Faith  believes  that  word  ;  hope  trnsteth  after 
that  Avhich  is  promised  by  the  word  ;  and  charity  doth  good  unto  her  neigh- 
bour.    Mr.  Patriclt  Hamilton's  Articles  in  Knox's  Hist.  p.  11. 

f  Not  as  that  they  are  pardoned  already ;  but  that  one  must  so  appre- 
hend the  favour  of  God,  as  to  believe  that  God  will  pardon  his  sin,  a3 
the  author  speaks  expressly  in  the  premises  from  whence  this  conclusion 
is  drawn ;  or  that  God  doth  pardon  his  sin  in  the  present  time.  See 
note,  chap.  3,  sect.  6.  Now,  ren^ission  of  sin  is  a  part  of  that  salvation 
which  faith  receives  and  rests  on  Christ  for.  See  the  note  on  the  Defini- 
tion of  Faith,  fig.  2.  As  for  the  phrase  the  author  uses  to  express  this,  it  is 
most  agreeable  to  the  Scripture  phrase,  "  Remission  of  sins  preached,"  Luke 
xxiv.  47  ;  Acts  xiii.  38. 

X  Namely,  such  an  alteration  as  is  pleasing  and  acceptable  in  the  sight  of 
God,  the  which  he  has  described  in  the  preceding  sentence.  Otherwise,  he  has 
already  taught  us,  that  there  are  notable  alterations  of  life  and  conversation 
which  do  not  proceed  from  faith  ;  and  therefore  are  not  accepted  of  God.  And 
of  these  we  shall  hear  more  anon. 

It  will  not  be  amiss  here  to  observe  how  our  author,  in  his  account  of  the  re- 
lation betwixt  faith  and  repentance,  treads  in  the  ancient  paths,  according  to 
his  manner. 

"  It  ought  to  be  out  of  question,"  says  Calvin,  "  that  repentance  doth 
not  only  immediately  follow  faith,  but  also  spring  out  of  it.  As  for  them 
that  think  that  repentance  doth  rather  go  before  faith,  than  flow  or  spring 
forth  of  it,  as  a  fruit  out  of  a  tree,  they  never  knew  the  force  thereof,  and 
are  moved  with  too  weak  an  argument,  to  think  so.  Christ  and  John, 
[say  they]  in  their  preachings,  first  exhort  the  people  to  repentance,  &c. 
A  man  cannot  earnestly  apply  himself  to  repentance,  unless  he  know  him- 
self to  be  of  God  :  but  no  man  is  truly  persuaded  that  he  is  of  God,  but 
he  that  hath  first  received  his  grace.  No  man  shall  ever  reverently  fear 
God,  but  he  that  trusteth  that  God  is  merciful  to  him  :  no  man  will  will- 
ingly prepare  himself  to  the  keeping  of  the  law,  but  he  that  is  persuaded 
that  his  services  please  him."  Instit.  b.  3.  chap.  3.  sec.  1,  2. 

"  How  soon  that  ever  the  Spirit  of  the  Lord  Jesus,  which  God's  elect 
children  receive  by  true  faith,  takes  possession  in  the  heart  of  any  man,  so 
soon  doth  he  regenerate  and  renew  the  same  man.  So  that  he  begins  to 
hate  that  which  before  he  loved,  and  begins  to  love  that  which  before  he 
liated  ;  and  from  thence  comes  that  continual  battle  which  is  betwixt  the  flesh 
and  the  spirit."  Old  Confess,  art  13. 

"  Being  in  Christ,  we  must  be  new  creatures — so  that  we  must  hate 
and  flee  that  which  before  we  loved  and  embraced,  and  we  must  love  and 
follow  that  which  before  we  hated  and  abhorred.  All  which  is  impossible 
to  them  that  have  no  faith,  and  have  but  a  dead  faith."  Mr.  John  Davidson's 
Cat.  p.  29. 

"  Quest.  When  I  shall  ask  you  then,  What  is  craved  of  us,  after  that  we  are 
joined  to  Christ  by  faith,  and  made  truly  righteous  in  him  ?  ye  shall  answer. 
A.  We  must  repent  and  become  new  persons,  that  we  may  show  forth  the  vir- 
tues of  him  that  hath  called  us."  Ibid.  p.  35. 


MODERN   DIVINITY.  147 

Nom.  But,  sir,  as  I  conceive,  the  Scripture  holds  forth, 
that  the  Lord  has  appointed  repentance  to  go  before  faith ; 
for,  is  it  not  said,  Mark  i.  15,  "  Eepent  and  believe  the  gos- 
pel?" 

Evan.  To  the  intent  that  you  may  have  a  true  and  satisfac- 
tory answer  to  this  your  objection,  I  would  pray  you  to  con- 
sider two  things : 

First.  That  the  word  "repent"  in  the  original,  signifies  a 
change  of  our  minds  from  false  ways,  to  the  right,  and  of  our 
hearts  from  evil  to  good  :*  and  as  that  son  in  the  gospel  said, 
"  He  would  not  go  "  work  in  his  father's  vineyard :  yet  after- 
wards says  the  text,  "  he  repented  and  went,"  Matt.  xxi.  29  : 
that  is,  he  changed  his  mind  and  went. 

Secondly.  That  in  those  days,  when  John  the  Baptist  and 
our  Saviour  preached,  their  hearers  were  most  of  them  erro- 
neous in  their  minds  and  judgments;  for  they  being  leavened 
with  the  doctrine  of  the  Pharisees  and  Sadducees,  of  which 
our  Saviour  bade  his  disciples  take  heed  and  beware.  Matt, 
xvi.  6,  12,  the  most  of  them  were  of  opinion,  that  the  Messiah 

"  What  is  thy  repentance  ?  The  effect  of  this  faith,  working  a  sorrow  for 
my  sins  by-past,  and  purpose  to  amend  in  time  to  come."  Mr.  James  Melvil's 
Cat.  in  his  Propine,  «kc.  p.  44. 

"  Repentance  unto  life  is  a  saving  grace,  whereby  a  sinner  out  of  a  true 
sense  of  his  sin,  and  apprehension  of  the  mercy  of  God  in  Christ,  doth  with 
grief  and  hatred  of  sin,  turn  from  it  unto  God."  Shorter  Cat. 

"  M.  This  is  tlien  thy  saying.  That  unto  the  time  that  God  hath  received  us 
to  mercy,  and  regenerated  us  by  his  Spirit,  we  can  do  nothing  but  sin  ;  even 
as  an  evil  tree  can  bring  forth  no  fruit  but  that  which  is  evil,  Matt.  vii.  17.  C. 
Even  so  it  is."  Calvin's  Cat.  quest.  117.  "  He  doth  receive  us  into  his  favour, 
of  his  bountiful  mercy,  through  the  merits  of  our  Saviour  Christ,  accounting 
his  righteousness  to  be  ours,  and  for  his  sake  imputeth  not  our  faults  unto  us." 
Ihid.  quest.  118. 

"  Quest.  What  is  the  first  fruit  of  this  union  ?  (namely  of  union  with  Christ 
by  faith.)  A.  A  remission  of  our  sins,  and  imputation  of  justice.  Q.  Which 
is  the  next  fruit  of  onr  union  with  him?  A.  Our  panctification  and  regenera- 
tion to  the  image  of  God."  Craig's  Cat.  q.  24,  25.  "  Q.  What  is  sanctifica- 
tion  ?  A.  Sauctificatiou  is  a  work  of  God's  grace,  whereby  they  are  renewed 
in  their  whole  man,  after  the  image  of  God,  having  the  seeds  of  repentance 
unto  life,  and  of  all  other  saving  graces,  put  into  their  hearts."  Larger  Cat. 
quest.  7.5. 

"  AVe  would  beware  of  Mr.  Baxter's  order  of  setting  repentance  and  works 
of  new  obedience  before  justification,  which  is  indeed  a  new  covenant  of  works." 
Rutherford's  Influences  of  the  Life  of  Grace,  p.  346. 

*  This  is  taken  word  for  word  out  of  the  English  Annotations  on  Matt.  iii. 
2  ;  which  are  cited  for  it  by  our  author  under  the  name  of  the  Last  Anno- 
tations, because  they  were  printed  in  the  year  1645,  about  which  time 
this  book  also  was  first  published.  How  the  author  applies  it,  will  appear 
onoD. 


148  THE   MARROW  OF 

■vvhora  they  looked  for  should  be  some  great  and  mighty 
monarch,  who  should  deliver  them  from  their  temporal  bond- 
age, as  I  showed  before.  And  many  of  them  were  of  the 
opinion  of  the  Pharisees,  who  held,  that  as  an  outward  con- 
formity to  the  letter  of  the  law  was  sufficient  to  gain  favour 
and  estimation  from  men,  so  it  was  sufficient  for  their  justifi- 
cation and  acceptation  before  God,  and  so,  consequently,  to 
bring  them  to  heaven  and  eternal  happiness  ;  and,  therefore, 
for  these  ends,  they  were  very  diligent  in  fasting  and  prayer, 
Luke  xviii.  12 — 14,  and  very  careful  to  pay  tithes  of  mint, 
anise,  and  cummin,  and  yet  did  omit  the  weightier  matters  of 
the  law,  as  judgment,  mercy,  faith,  and  the  love  of  God,  Matt, 
xxiii.  23 ;  Luke  xi.  42.  And  so,  as  our  Saviour  told  them, 
Matt,  xxiii.  25,  "  they  made  clean  the  outside  of  the  cup,  and 
of  the  platter,  but  within  they  were  full  of  extortion  and  ex- 
cess." 

And  divers  of  them  were  of  the  opinion  of  the  Sadducees, 
Acts  xxiii.  8,  who  held  "  that  there  was  no  resurrection,  nei- 
ther angel,  nor  spirit;"  and  so  had  all  their  hopes  and  comfort 
in  the  things  of  this  life,  not  believing  any  other. 

Now  our  Saviour,  preaching  to  these  people,  said,  "  The 
time  is  fulfilled,  and  the  kingdom  of  God  is  at  hand  :  repent 
ye  and  believe  the  gospel."  As  if  he  had  said.  The  time  set 
by  the  prophets  for  the  manifestation  of  the  Messiah  is  fully 
come ;  and  his  kingdom,  which  is  a  spiritual  and  heavenly 
kingdom,  is  at  hand ;  therefore  change  your  minds  from  false 
ways  to  right,  and  your  hearts  from  evil  to  good  ;*  and  do  not 
any  longer  imagine,  that  the  Messiah  you  look  for,  shall  be 
one  that  shall  save  and  deliver  you  from  your  temporal  ene- 
mies ;  but  from  your  spiritual,  that  is,  from  your  sins,  and 
from  the  wrath  of  God,  and  from  eternal  damnation ;  and 
therefore  put  your  confidence  no  longer  in  your  own  right- 
eousness, though  you  walk,  never  so  exactly  according  to  the 
letter  of  the  law ;  but  believe  the  glad  tidings  that  are  now 
brought  to  you,  namely,  that  the  Messiah  shall  save  you 
from  sin,  wrath,  the  devil,  and  hell,  and  bring  you  to  eternal 
life  and  glory.  Neither  let  any  of  you  any  longer  imagine, 
that  there  is  to  be  no  resurrection  of  the  dead,  and  so  have 
your  hopes  only  in  this  life :  but  believe  these  glad  tidings, 

*  The  word  rendered  repent,  is,  "  To  change  one's  mind,  and  to  lay  aside  false 
opinions,  which  they  had  drunk  in,  whether  from  the  Pharisees,  concerning  the 
righteousness  of  works,  traditions,  worship,  &c.;  or  from  the  Sadducees,  con- 
cerning the  resurrection,"  &c.  Lucus  Brugensis,  apud  Pol.  Synop.  Crit.  in 
Matt.  iii.  2. 


MODERN   DIVINITY.  149 

that  are  now  brought  unto  you,  concerning  the  Messiah  ; 
and  he  shall  raise  you  up  at  the  last  day,  and  give  you  an 
eternal  life.  Now,  with  submission  to  better  judgments,  I  do 
conceive,  that  if  there  be  in  the  book  of  God  any  repentance  ex- 
horted unto,  before  faith  in  Christ ;  or  if  any  repentance  go, 
either  in  order  of  nature  or  time,  before  faith  in  Christ,  it  is 
only  such  a  like  repentance  as  this* 

Nom.  But,  sir,  do  you  think  that  there  is  such  a  like  re- 
pentance, that  goes  before  faith  in  Christ,  in  men  now-a-days  ? 

Evan.  Yea,  indeed,  I  think  thei'e  is.  As,  for  example, 
when  a  profane  sensual  man  (who  lives  as  though,  with  the 
Sadducees,  he  did  not  believe  any  resurrection  of  the  dead, 
neither  hell  nor  heaven)  is  convinced  in  his  conscience,  that 
if  he  go  on  in  making  a  god  of  his  belly,  and  in  minding  only 
earthly  things,  his  end  shall  be  damnation ;  sometimes  such  a 
man  thereupon  changes  his  mind,  and  of  a  profane  man,  be- 
comes a  strict  Pharisee,  or  (as  some  call  him)  a  legal  pro- 
fessor; but  being  convinced,  that  all  his  own  righteousness 
will  avail  him  nothing,  in  the  case  of  justification,  and  that  it 
is  only  the  righteousness  of  Jesus  Christ  that  is  available  in 
that  case,  then  he  changes  his  mind,  and,  with  the  apostle, 
"  desires  to  be  found  in  Christ,  not  having  bis  own  righteous- 
ness which  is  of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  even  the  righteousness  which  is  of  God  through  faith," 
Philip,  iii.  9.  Now  I  conceive,  that  a  man  that  does  this, 
changes  his  mind  from  false  ways  to  the  right  way,  and  his 
heart  from  evil  to  good ;  and  so,  consequently,  doth  truly 
repent.f 

*  That  the  reader  may  further  see  how  little  weight  there  is  in  the 
objection  raised  from  Mark  i.  15,  I  subjoin  the  words  of  two  learned 
commentators  on  the  text.  "  Repent  ye,  turn  from  the  wickedness  of 
your  waj's  and  believe.  There  is  a  repentance  that  must  go  before  faith, 
that  is,  the  applicative  of  the  promise  of  pardoning  mercy  to  the  soul ; 
though  true  evangelical  repentance,  which  is  a  sorrow  for  sin,  flowing  from 
the.  sense  of  the  love  of  God  in  Christ,  be  the  fruit  and  effect  of  faitli."  Contin. 
of  Poole's  Annot.  on  the  place. — "  Faith  or  believing,  in  order  of  the  work  of 
grace,  is  before  repentance,  that  being  the  first  and  mother  grace  of  all  others  ; 
yet  is  here  and  in  other  places,  named  the  latter  :  first,  because  though  faith  be 
first  wrought,  yet  repentance  is  first  seen  and  evidenced,"  &c.  Lightfoot's 
Harmony,  part  3.  p.  164.  4to. 

fTliat  is,  his  repentance  is  true  in  its  kind,  though  not  saving.  There 
is  a  change  of  his  mind  and  heart,  in  that,  upon  a  conviction,  he  turns  from 
profanity  to  strictness  of  life,  and  upon  farther  conviction,  from  a  conceit  of  his 
own  righteousness  to  a  desire  after  the  righteousness  of  Christ :  nevertlieless, 
all  this  is  but  selfish,  and  cannot  please  God  while  the  man  is  void  of  faith, 
Heb.  xi.  6. 
13* 


150  THE   MARROW   OF 

Kom.  But,  sir,  do  not  you  hold,  that  although  repentance, 
according  to  my  definition,  goes  not  before  faith  in  Christ,  yet 
it  follows  after  ? 

Evan.  Yes,  indeed  ;  I  hold,  that  although  it  go  not  before 
as  an  antecedent  of  faith,  yet  it  follows  as  a  consequent.  For 
when  a  man  believes  the  love  of  God  to  him  in  Christ,  then 
he  loves  God  because  he  loved  him  first ;  and  that  love  con- 
strains him  to  humble  himself  at  the  Lord's  footstool,  and  to 
acknowledge  himself  to  be  less  than  the  least  of  all  his  mercies  ; 
yea,  and  then  will  he  "  remember  his  own  evil  ways  and  do- 
ings, that  were  not  good,  and  will  loathe  himself  in  his  own 
sight  for  his  iniquities,  and  for  his  abominations,"  Ezek.  xxxvi. 
31 ;  yea,  and  then  will  he  also  cleanse  himself  from  all  filthi- 
ness  of  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God, 
having  respect  unto  all  God's  commandments,*  2  Cor,  vii.  1 ; 
Psalm  cxix.  6. 

Nom.  Well,  sir,  I  am  answered. 

Sect.  5. — Neo.  And  truly,  sir,  you  have  so  declared  and 
set  forth  Christ's  disposition  towards  poor  sinners,  and  so  an- 
swered all  my  doubts  and  objections,  that  I  am  now  verily 
persuaded  that  Christ  is  willing  to  entertain  me ;  and  surely  I 
am  willing  to  come  unto  him,  and  receive  him  ;  but,  alas !  I 
want  power, 

Evan.  But  tell  me  truly,  are  you  resolved  to  put  forth  all 
your  power  to  believe,  and  so  to  take  Christ  ?t 


*  See  the  note  J,  p.  144. 

f  His  conviction  of  his  lost  and  undone  state  was  before  represented  in 
its  proper  place.  After  much  disputing  whether  such  a  vile  and  sinful 
wretch  as  he  had  any  warrant  to  come  to  Christ,  he  appears,  in  his  imme- 
diately foregoing  speech,  to  be  so  far  enlightened  in  the  knowledge  of 
Christ,  that  he  is  verily  persuaded  that  Christ  is  willing  to  entertain  him  ; 
and  to  have  his  heart  and  will  so  overcome  by  divine  grace,  that  he  is  willing 
to  come  unto  Christ:  yet,  after  all,  he,  through  weakness  of  judgment, 
apprehends  himself  to  want  power  to  believe  ;  whereas  it  is  by  these  very 
means  that  a  soul  is  persuaded,  and  enabled  too,  to  believe  in  Jesus  Christ. 

Hereupon  the  author,  waving  the  dispute  anent  his  power  to  believe, 
wisely  asks  him.  If  he  is  resolved  to  put  forth  the  power  he  has?  for- 
asmuch as  it  was  evident  from  the  account  given  of  the  present  condition  of 
his  soul  that  it  had  felt  "  a  day  of  power,"  Psalm  ex.  3,  and  that  he  was 
"  drawn  of  the  Father,  and,  therefore,  could  come  to  Christ,"  John  vi.  44. 
For  "  effectual  calling  is  the  work  of  God's  Spirit,  whereby,  convincing  us  of 
our  sin  and  misery,  enlightening  our  minds  in  the  knowledge  of  Christ,  and 
renewing  our  wills,  he  doth  persuade  and  enable  us  to  embrace  Jesns  Christ." 
Shorter  Catechism. — "  Savingly  enlightening  their  minds,  renewing  and 
powerfully  determining  their  wills,  so  as  they  are  hereby  made  willing  and 
able."    Larg.  Cat.  quest.  67. 


MODERN   DIVINITY.  151 

Neo.  Truly,  sir,  methinks  my  resolution  is  mucli  like  the  re- 
solution of  the  four  lepers,  who  sat  at  the  gate  of  Samaria; 
for  as  they  said,  "  If  we  enter  into  the  city,  the  famine  is  in 
the  city,  and  we  shall  die  there ;  and  if  we  sit  still  here,  we 
die  also ;  now,  therefore,  let  us  fall  unto  the  host  of  the  Sy- 
rians ;  if  they  save  us,  we  shall  live,  and  if  they  kill  us,  we 
shall  but  die,"  2  Kings  vii.  4;  even  so  say  I  in  mine  heart,  If  I 
go  back  to  the  covenant  of  works  to  seek  justification  thereby, 
I  shall  die  there  ;  and  if  I  sit  still  and  seek  it  no  way,  I  shall 
die  also ;  now,  therefore,  though  I  be  somewhat  fearful,  yet 
am  I  resolved  to  go  unto  Christ ;  and  if  I  perish,  I  perish  * 

Evan.  Why,  now  I  tell  you  the  match  is  made  ;  Christ  is 
yourSjt  and  you  are  his,  "  this  day  is  salvation  come  to  your 
house,"  (your  soul  I  mean :)  for,  what  though  you  have  not 
that  power  to  come  so  fast  to  Christ,  and  lay  such  firm  hold 
on  him,  as  you  desire ;  yet  coming  with  such  a  resolution  to 
take  Christ,  as  you  do,  you  need  not  care  for  power  to  do  it, 
inasmuch  as  Christ  will  enable  you  to  do  it ;:{:  for  is  it  not  said, 
John  i,  12,  "  But  as  many  as  received  him,  to  them  gave  he 
power  to  become  the  sons  of  God,  even  to  them  that  believe 
on  his  name?§  O  therefore,  I  beseech  you,  stand  no  longer 
disputing;  but  be  peremptory  and  resolute  in  your  faith,  and 

*  See  the  foregoing  note.  This  is  the  concluding  point  in  this  matter  ;  the 
man  being  drawn  by  efficacious  grace,  though  he  is  not  without  doubts  and 
fears  as  to  the  event,  yet  is  no  more  in  doubt,  whether  to  embrace  the  offer 
or  not.  And  the  inward  motion  of  his  heart  breaking  through  the  remaining 
doubts  and  fears,  after  a  long  struggle,  unto  Jesus  Christ,  in  the  free 
promise,  being  in  itself  indiscernible,  but  to  God  and  one's  own  soul,  it  is 
agreeably  enough  to  one's  way  in  that  case  :  discovered  in  that  expression  of 
a  conquered  soul.  Now  am  I  resolved  to  go  unto  Christ,  now  am  I  deter- 
mined to  believe  ;  the  which  cannot  but  present  to  him  who  deals  with 
the  exercised  person,  the  whole  soul  going  out  unto  Jesus  Christ.  Hence 
the  match  may  justly  thereupon  be  declared  to  be  made,  as  our  author 
does  in  the  words  immediately  following.  Thus  Job,  in  his  distress,  expresa- 
eth  his  faith.  Job  xiii.  15,  "  Though  he  slay  me,  yet  will  I  trust  in  him." 
Compare  Acts  xi.  33,  "  That  with  purpose  of  heart  they  would  cleave  unto  the 
Lord." 

f  In  possession. 

X  That  is,  you  need  not,  holding  back  your  hand,  stand  disputing  with  your- 
self how  you  will  get  power ;  but  with  the  power  given,  stretch  forth  the 
withered  hand,  and  Christ  will  strengthen  it,  and  enable  you  to  take  a  firm 
hold.  John  xii.  32,  "  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men 
unto  me." — Isa.  xl.  29,  "  He  giveth  power  to  the  faint ;  and  to  them  that  have 
no  might  he  increaseth  strength." 

?i  The  power  here  mentioned,  seems  rather  to  denote  right  or  privilege  (as  the 
original  word  is  rendered  in  the  margin  of  our  Bibles)  than  strength  or 
ability. 


152  THE   MARROW   OF 

in  casting  yourself  upon  God  in  Christ  for  mercy ;  and  let  the 
issue  be  what  it  Avill.  Yet  let  me  tell  you,  to  your  comfort, 
that  such  a  resolution  shall  never  go  to  hell*  Nay,  I  will 
say  more  ;  if  any  soul  have  room  in  heaven,  such  a  soul  shall ; 
for  God  cannot  iind  in  his  heart  to  damn  such  a  one.  I  might, 
then,  with  as  much  true  confidence  say  unto  you,  as  John 
Careless  said  to  John  Bradford,  in  a  letter  to  him,  "  Hearken, 

0  heavens,  and  thou  O  earth,  give  ear,  and  bear  me  witness, 
at  the  great  day,  that  I  do  here  faitlifully  and  truly  declare  the 
Lord's  message  unto  his  dear  servant  and  singularly  beloved 
John  Bradford,  saying,  'John  Bradford,  thou  man  so  specially 
beloved  of  God,  I  do  pronounce  and  testify  unto  thee,  in  the- 
word  and  name  of  the  Lord  Jehovah,  that  all  thy  sins  what- 
soever they  be,  though  never  so  many,  grievous,  or  great,  be 
fully  and  freely  pardoned,  released,  and  forgiven  thee,  by  the 
mercy  of  God  in  Jesus  Christ,  the  only  Lord  and  sweet  Saviour, 
in  whom  thou  dost  undoubtedly  believe  ;  as  truly  as  the  Lord 
liveth,  he  will  not  have  thee  die  the  death  ;  but  hath  verily 
purposed,  determined,  and  decreed,  that  thou  shalt  live  with 
him  for  ever.' " 

Neo.  O,  sir,  if  I  have  as  good  warrant  to  apply  this  saying 
to  myself  as  Mr.  Bradford  had  to  himself,  then  I  am  a  happy 
man  ! 

Evan.  I  tell  you  from  Christ,  and  under  the  hand  of  the 
Spirit,  that  your  person  is  accepted,  your  sins  are  done  away, 
and  you  shall  be  saved ;  and  if  an  angel  from  heaven  should 
tell  you  otherwise,  let  him  be  accursed.  Therefore,  you  may 
(without  doubt)  conclude  that  you  are  a  happy  man ;  for  by 
means  of  this  your  matching  with  Christ,  you  are  become  one 
with  him,  and  one  in  him,  you  "  dwell  in  him,  and  he  in  you," 

1  John  iv.  13.  He  is  "  your  well  beloved,  and  you  are  his," 
Cant.  ii.  16.  So  that  the  marriage  union  betwixt  Christ  and 
you  is  more  than  a  bare  notion  or  apprehension  of  your  mind  ; 
for  it  is  a  special,  spiritvial,  and  real  union :  it  is  an  union  be- 
twixt the  nature  of  Christ,  God  and  man,  and  you  ;t  it  is  a 
knitting  and  closing,  not  only  of  your  apprehension  with  a 
Saviour,  but  also  of  your  soul  with  a  Saviour.  Whence  it 
must  needs  follow  that  you  cannot  be  condemned,  except 
Christ  be  condemned  with  you ;    neither  can  Christ  be  saved, 

*  See  the  preceding  note,  *. 

t  That  is,  an  union  with  the  whole  Christ,  God-Man  ;  1  Cor.  vi.  17,  «  He 
that  is  joined  to  the  Lord,  is  one  spirit." — Bph.  v.  38,  "  JFor  we  are  members 
of  his  body,  of  his  flesh,  and  of  his  bones." 


MODERN   DIVINITY.  153 

except  you  be  saved  with  him  *  And  as  by  means  of  corporeal 
marriage  all  things  become  common  betwixt  man  and  wife; 
even  so,  by  means  of  this  spiritual  marriage,  all  things  become 
common,  betwixt  Christ  and  you;  for  when  Christ  hath  mar- 
ried his  spouse  unto  himself,  he  passeth  over  all  his  estate  unto 
her ;  so  that  whatsoever  Christ  is  or  hath,  you  may  boldly 
challenge  as  your  own.  *'  He  is  made  unto  you,  of  God,  wis- 
dom, righteousness,  sanctification,  and  redemption,"  1  Cor. 
1.  30.  And  surely,  by  virtue  of  this  near  union  it  is,  that  as 
Christ  is  called  "the  Lord  our  righteousness,"  Jer.  xxxiii.  6, 
even  so  is  the  church  called,  "  the  Lord  our  righteousness," 
verse  16.  I  tell  you,  you  may,  by  virtue  of  this  union,  boldly 
take  upon  yourself,  as  your  own,  Christ's  watching,  abstinence, 
travails,  prayers,  persecutions,  and  slanders  ;  yea,  his  tears, 
his  sweat,  his  blood,  and  all  that  ever  he  did  and  suffered  in 
the  space  of  three  and  thirty  years,  with  his  passion,  death, 
burial,  resurrection,  and  ascension  ;  for  they  are  all  yours. 
And  as  Christ  passes  over  all  his  estate  unto  his  spouse,  so 
does  he  require  that  she  should  pass  over  all  unto  him.  Where- 
fore, you  being  now  married  unto  Christ,  you  must  give  all 
that  you  have  of  your  own  unto  him  ;  and  truly  you  have  no- 
thing of  your  own  but  sin,  and,  therefore,  you  must  give  him 
that.  I  beseech  you,  then,  say  unto  Christ  with  bold  confi- 
dence, I  give  unto  thee,  my  dear  husband,  my  unbelief,  my 
mistrust,  my  pride,  my  arrogancy,  my  ambition,  my  wrath, 
and  anger,  my  envy,  my  covetousness,  my  evil  thoughts,  affec- 


*  Jesus  Christ  and  the  believer,  being  one  person  in  tlie  eye  of  the  law, 
there  is  no  separating  of  them  in  law,  in  point  of  life  and  death.  John 
xiv.  19,  "Because  I  live,  ye  shall  live  also."  I  have  adventured  this 
once  to  add  one  syllable  to  the  text  of  the  author  ;  and  so  to  read  "  con- 
demned" for  "  damned."  The  words  are  of  the  same  signification  ;  only, 
the  latter  has  an  idea  of  horror  affixed  to  it,  which  the  former  has  not ; 
and  which  perhaps  it  had  not  either,  in  the  days  of  our  forefathers,  when 
godly  Tindal  used  the  expression,  as  our  author  informs  us.  And  I  take 
this  liberty,  the  rather  that  a  like  expression  of  John  Careless,  in  a  letter 
to  William  Tyms,  seems  to  me  to  run  more  smooth,  by  means  of  the 
same  addition,  though  I  doubt  if  the  word  stood  so  in  tlie  original  copy. 
"  Christ,"  says  he, '  is  made  unto  us  hohness,  righteousness,  and  justifica- 
tion ;  he  hath  clothed  us  in  all  his  merits  and  taken  to  himself  all  our 
sin — so  that,  if  any  should  be  now  condemned  for  the  same,  it  must  needs 
be  Jesus  Christ,  who  hath  taken  them  upon  him."  The  Sufferer's  Mirror,- 
p.  66.  And  in  the  Old  Confession  of  Faith,  art.  9,  according  to  the  ancient  copies, 
it  is  said,  "  The  clean,  innocent  LaTnb  of  God  was  damned  in  the  presence  of 
an  earthly  judge,  tliat  we  should  be  absolved  before  the  tribunal  seat 
of  our  God."  But  in  the  copy  standing  in  Knox's  History,  reprinted  at 
Edinburgh,  anno  1644,  it  is  read  "  condemaed." 


154  THE   MARROW  OP 

tions,  and  desires ;  I  make  one  bundle  of  these  and  all  my 
other  offences,  and  give  them  unto  thee*  And  thus  was 
Christ  made  "sin  for  us,  that  knew  no  sin,  that  we  might  be 
made  the  righteousness  of  God  in  him,"t  2  Cor.  v.  21.  "Now 
then,"  says  Luther,  "  let  us  compare  these  things  together,  and 
we  shall  find  inestimable  treasure.  Christ  is  full  of  grace,  life, 
and  saving  health  ;  and  the  soul  is  freight-full  of  all  sin,  death, 
and  damnation ;  but  let  faith  come  betwixt  these  two,  and  it 
shall  come  to  pass,  that  Christ  shall  be  laden  with  sin,  death, 
and  hell ;  and  unto  the  soul  shall  be  imputed  grace,  life,  and 

*  This  gift  would  indeed  be  a  very  unsuitable  return,  for  all  the  bene- 
fits received  from  Christ  by  virtue  of  the  spiritual  marriage,  if  he  did  not 
deal  with  us  in  the  way  of  free  grace  ;  like  unto  a  physician  who  desires 
nothing  of  a  poor  man  full  of  sores,  but  that  he  will  employ  him  in  the 
cure  of  them.  But  this  gift,  such  as  it  is,  as  it  is  all  we  have  of  our  own 
to  give,  so  one  needs  make  no  question  but  it  will  be  very  acceptable, 
Psalm  Iv.  22,  "  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee  ;" 
not  only  thy  burden  of  duty,  suffering,  and  success,  but  of  sin  too,  where- 
with thou  art  heavy  laden.  Matt.  xi.  28.  We  are  allowed,  not  only  to 
give  him  our  burden,  but  to  cast  it  upon  him.  He  knows  very  well  that 
all  these  evils  mentioned,  and  many  more,  are  in  the  heart  of  the  best : 
yet  doth  he  say,  Prov.  xxiii.  26,  "  My  son,  give  me  thine  heart ;"  not- 
withstanding of  the  wretched  stuff  he  knows  to  be  in  it.  In  the  language 
of  the  Holy  Ghost,  these  things,  black  as  they  are,  are  a  gift  by  divine 
appointment  to  be  given.  Lev.  xvi.  21  :  speaking  of  the  scape-goat,  an 
eminent  type  of  Christ,  he  says,  "  And  Aaron  shall  confess  over  him  all 
the  iniquities  of  the  children  of  Israel,  and  all  their  transgressions,  and 
all  their  sins  :  and  he  shall  give  them  upon  the  head  of  the  goat."  Thus  the 
original  expresses  what  we  read,  "  putting  them,"  &c.  [  View  again  p.  69, 
and  note,  g] 

Now,  the  end  for  which  the  sinner  is  to  give  these  to  Christ  is  twofold  : 
(1.)  For  removing  of  the  guilt  of  them.  (2.)  For  the  mortifying  of  them. 
And  though  this  is  not  an  easy  way  of  mortification,  since  the  way  of 
believing  is  not  easy,  but  more  difficult  than  all  the  Popish  austerities, 
forasmuch  as  these  last  are  more  agreeable  to  nature,  yet  indeed  it  is  the 
short  way  to  mortification,  because  it  is  the  only  way  ;  without  which, 
the  practice  of  all  other  directions  will  be  but  as  so  many  ciphers,  with- 
out a  figure  standing  at  their  head,  signifying  nothing,  for  true  Christian 
mortification.  Acts  xv.  9,  "  Purifying  their  hearts  by  faith." — Rom. 
vi.  6,  "  Knowing  this,  that  our  old  man  is  crucified  with  him."  And 
viii.  13,  "  If  ye  through  the  Spirit  do  mortify  the  deeds  of  the  body,  ye 
shall  live."— Gal.  v.  24,  "  And  they  that  are  Christ's,  have  crucified  the 
flesh,  with  the  affections  and  lusts  ;  namely,  nailing  them  to  the  cross  of  Christ 
by  faith. 

f  Thus,  namely,  by  the  giving  of  our  sins  to  him,  not  by  believers,  but 
by  his  Father,  as  says  the  text,  "  He  [not  wc]  made  him  to  be  sin  for  us." 
Nevertheless,  the  Lord's  laying  our  iniquities  upon  Christ  is  good  warrant 
for  every  believer  to  give  his  sins  in  particular  upon  him  ;  the  latter  being 
a  cordial  falling  in  with,  a  practical  approbation,  and  taking  the  benefit  of 
the  former. 


MODERN    DIVINITY.  155 

salvation.  Who  then  is  able  to  value  the  royalty  of  this  mar- 
riage accordingly  ?  Who  is  able  to  comprehend  the  glorious 
riches  of  his  grace,  where  this  rich  and  righteous  husband, 
Christ,  doth  take  unto  wife  this  poor  and  wicked  harlot,  re- 
deeming her  from  all  devils,  and  garnishing  her  with  all  his 
own  jewels  ?  So  that  you,  through  the  assuredness  of  your  faith 
in  Christ,  your  husband,  are  delivered  from  all  sins,  made  safe 
from  death,  guarded  from  hell,  and  endowed  with  the  ever- 
lasting righteousness,  life,  and  saving  health  of  this  your  hus- 
band Christ."  And,  therefore,  you  are  now  under  the  cove- 
nant of  grace,  and  freed  from  the  law,  as  it  is  the  covenant  of 
works  ;  for  (as  Mr.  Ball  truly  says)  at  one  and  the  same  time, 
a  man  cannot  be  under  the  covenant  of  works  and  the  covenant 
of  grace. 

Neo.  Sir,  I  do  not  well  know  how  to  conceive  of  this  free- 
dom from  the  law,  as  it  is  the  covenant  of  works  ;  and  there- 
fore I  pray  you  make  it  as  plain  to  me  as  you  can. 

Evan.  For  the  true  and  clear  understanding  of  this  point, 
you  are  to  consider,  that  when  Jesus  Christ,  the  second  Adam, 
had,  in  the  behalf  of  his  chosen,  perfectly  fulfilled  the  law  as 
it  is  the  covenant  of  works  ;*  divine  justice  delivered  that 
bond  in  to  Christ,  who  utterly  cancelled  that  hand-writing, 
Col.  ii.  14  ;  so  that  none  of  his  chosen  were  to  have  any  more 
to  do  with  it,  nor  it  with  them.  And  now,  you,  by  your  be- 
lieving in  Christ,  having  manifested  that  you  are  one,  who  was 
chosen  in  him  "  before  the  foundation  of  the  world,"  Eph.  i.  4, 
his  fulfilling  of  that  covenant,  and  cancelling  that  hand-writ- 
ing, is  imputed  unto  you ;  and  so  you  are  acquitted  and  ab- 
solved from  all  your  transgressions  against  that  covenant,  either 
past,  present  or  to  come  ;f  and  so  you  are  justified,  as  the 


*  Namely,  by  doing  perfectly  what  it  demanded  to  be  done,  by  virtue  of  its 
commanding  power,  and  suffering  completely  what  it  demanded  to  be  borne,  by 
virtue  of  its  condemning  power. 

f  Although  believers  in  the  first  moment  of  their  union  with  Christ  by 
faith,  are  delivered  from  the  law,  as  it  is  the  covenant  of  works,  and 
therefore  their  after  sins  neither  are,  nor  can  be,  formally  transgressions 
of  that  covenant ;  yet  they  are  interpretatively  so,  giving  a  plain  proof  of 
what  they  would  have  done  against  that  covenant,  had  they  been  under 
it  still.  And  forasmuch  as  they  could  never  have  been  freed  from  it,  had 
not  the  glorious  Mediator  wrought  their  deliverance,  by  fulfilling  it  in 
their  room  and  stead  ;  all  their  sins  whatsoever,  from  their  birth  to  their 
death,  after  as  well  as  before  their  union  with  Christ,  Avere  charged  upon 
him,  as  transgressions  against  that  covenant ;  and  such  as  are  pardoned 
to  them  in  their  justification.  Even  as  he  who  redeems  a  slave  must  pay 
in  proportion  to  the  service  which  it  is  supposed  he  would  have  done  his 


156  THE   MARROW   OF 

apostle  says,  "  freely  by  his  grace,  througli  tlie  redemption  that 
is  in  Jesus  Christ,"  Kom.  iii.  24. 

Sect.  6. — A7iL  I  pray  you,  sir,  give  me  leave  to  speak  a 
word  by  the  way ;  was  not  he  justified  before  this  time  ? 

Evan.  If  he  did  not  believe  in  Christ  before  this  time,  as  I 
conceive  he  did  not,  then  certainly  he  was  not  justified  before 
this  time. 

Ant.  But,  sir,  you  know,  as  the  apostle  says,  "  It  is  God  that 
justifieth ;  and  God  is  eternal ;  and,  as  you  have  shown,  Christ 
may  be  said  to  have  fulfilled  the  covenant  of  works  from  all 
eternity,  and  if  he  be  Christ's  now,  then  was  he  Christ's  from 
all  eternity.  And  therefore,  as  I  conceive,  he  was  justified 
from  all  eternity. 

Evan.  Indeed,  God  is  from  all  eternity,  and  in  respect  of 
God's  accepting  of  Christ's  undertaking  to  fulfil  the  covenant 
of  works,  he  fulfilled  it  from  all  eternity :  and  in  respect  of 
God's  electing  of  him,  he  was  Christ's  from  all  eternity.  And 
therefore  it  is  true,  in  respect  of  God's  decree,  he  was  justified 
from  all  eternity  ;*  and  he  was  justified  meritoriously  in  the 

master  during  life ;  and  the  slave  is  loosed  from  all  obligation  to  these 
several  pieces  of  service  unto  that  master,  upon  the  ransom  paid,  in  com- 
pensation of  all  and  every  one  of  them.  And  thus  our  author  saj's,  that 
a  believer,  in  his  justification,  is  acquitted  from  all  his  transgressions 
against  the  covenant  of  works,  not  only  past  and  present,  but  to  come. 
So  that  he  leaves  no  ground  to  question,  but  Christ  satisfied  for  all  the 
sins  of  believers  whatsoever,  whether  in  their  state  of  regeneracy  or  unre- 
generacy.  Nor  does  he  make  the  least  insinuation,  that  the  sins  of  be- 
lievers, after  their  union  with  Christ,  are  not  properly  transgressions  of 
that  law  which  was  (yea,  and  to  unbelievers  still  is)  in  the  covenant  of 
works  :  but,  on  the  contrary,  expressly  teaches,  that  it  is  the  very  same 
law  of  the  ten  commands  which  is  the  law  of  Christ,  and  which  the  be- 
liever transgresseth,  that  was  and  is  in  the  covenant  of  works.  And  al- 
though the  revenging  wrath  of  God  and  eternal  death  are  not  threatened 
against  the  sins  of  believers  after  their  union  with  Christ ;  and  that  for 
this  one  reason.  That  that  wrath  and  that  death  (the  eternity  whereof 
rose  not  from  the  nature  of  the  thing,  but  the  infirmity  of  the  sufferer,  and 
therefore  could  have  no  place  in  the  Son  of  God)  were  not  only  threatened  be- 
fore, but  executed  too  upon  their  surety  Jesus  Christ,  to  whom  they  are 
united  :  it  is  manifest,  that  there  was  great  need  of  Christ's  being  made  a 
curse  for  these  sins  of  believers,  as  well  as  for  those  preceding  their  union  with 
him. 

* "  The  sentence  of  justification  was,  as  it  were,  conceived  in  the  mind 
of  God  by  the  decree  of  justifying,  Gal.  iii.  8,  'The  Scripture  foreseeing 
that  God  would  justify  the  heathen  through  faith.'  "  Ames.  Med.  cap. 
xxxvii.  sec.  9, — "  In  which  sense  grace  is  said  to  be  given  us  in  Christ 
before  the  world  began."  2  Tim.  i.  9.  Turret,  loc.  16.  q.  9.  th.  11. — "Sins 
were  pardoned  from  eternity  in  the  mind  of  God."  Rutherford's  Exer. 
Apolog.  ex.  1.  cap.  2.  sec.   21.  p.  53.     The  same  Rutherford  adds,  "  It  is 


MODERN   DIVINITY.  15T 

death  and  resurrection  of  Christ  ;*  but  yet  he  was  not  justified 
actually,  till  he  did  actually  believe  in  Christ ;  for,  says  the 
apostle,  Acts  xiii.  39,  "By  him  all  that  believe  are  justified."  f 
So  that  in  the  act  of  justifying,  faith  and  Christ  must  have  a 
mutual  relation,  and  must  always  concur  and  meet  together ; 
faith  as  the  action  which  apprehendeth,  and  Christ  the  object 
which  is  apprehended ;  for  neither  doth  Christ  justify  without 
faith,  neither  doth  faith,  except  it  be  in  Christ. 

Ani.  Truly,  sir,  you  have  indifferently  well  satisfied  me  in 
this  point ;  and  surely  I  like  it  marvellously  well,  that  you  con- 
clude no  faith  justifies,  but  that  whose  object  is  Christ. 

Evan.  The  very  truth  is,  though  a  man  believe  that  God  is 

one  thing  for  a  man  to  be  justified  in  Christ,  and  that  from  eternity  :  and  an- 
other for  a  majj  to  be  justified  in  Christ  in  time,  according  to  the  gospel-cove- 
nant. Faith  is  not  so  much  as  the  instrument  of  eternal  and  immanent  justifi- 
cation and  remission  of  sins."  Ibid.  p.  55. 

* "  Justification  may  be  considered  as  to  the  execution  of  it  in  time  ; 
and  that  again,  either  as  to  the  purchase  of  it,  which  was  made  by  the 
death  of  Christ  on  the  cross,  concerning  which  it  is  said,  Rom.  v.  9,  10, 
'  That  we  are  justified  and  reconciled  to  God  by  the  blood  of  Christ ;  and 
that  Christ  reconciled  all  things  unto  God  by  the  blood  of  the  cross,' 
Col.  i.  20.  And  elsewhere,  Christ  is  said  to  be  '  raised  again  for  our  jus- 
tification,' Rom.  iv.  25.  Because,  as  in  him  dying,  we  died,  so  in  liim 
raised  again  and  justified,  we  are  justified  ;  that  is,  we  have  a  certain  and 
undoubted  pledge  and  foundation  of  our  justification.  Or  as  to  the  ap- 
plication of  it,"  &c.  Turret,  ubi  sup.  "  1'he  sentence  of  justification 
was  pronounced  in  Christ  our  head,  risen  from  the  dead,"  2  Cor.  v.  19. 
Ames,  ubi  sup.  — "  We  were  virtually  justified,  especially  when  Christ 
having  finished  the  purchase  of  our  salvation,  was  justified,  and  we  in 
him  as  our  head,"  1  Tim.  iii.  16  ;  2  Cor.  v.  19.  Essen.  Comp.  cap.  xv.  sec. 
25. 

f  "  Actual  justification  is  done  in  time,  and  follows  faith."  Turret,  loc.  16. 
q.  9.  th.  3. — "  Justification  is  done  formally  when  an  elect  man,  effectually 
called,  and  so  apprehended  of  Christ,  apprehends  Christ  again,"  Rom.  viii.  30. 
Essen,  ubi  supra. — "  The  sentence  of  justification  is  pronounced  virtually 
from  that  first  relation  which  ariseth  from  faith,"  Rom.  viii.  1.  Ames,  ubi 
supra. 

Upon  the  whole,  it  is  evident  our  author  keeps  the  path  trodden  by 
orthodox  divines  on  the  subject ;  and  though,  in  order  to  answer  the  ob- 
jections of  his  adversary,  he  uses  the  school  terms,  of  being  justified  in 
respect  of  God's  decree,  meritoriously,  and  actually,  agreeably  to  the 
practice  of  other  sound  divines ;  yet  otherwise  he  begins  and  ends  his 
decision  of  this  controversy,  by  asserting  in  plain  and  simple  terms,  with- 
out any  distinction  at  all,  "  That  a  man  is  not  justified  before  he  believes, 
or  without  faith."  So  his  answer  amounts  just  to  this,  "  That  God  did, 
from  all  eternity,  decree  to  justify  all  the  elect ;  and  Christ  did,  in  the 
fulness  of  time,  die  for  their  sins,  and  rise  again  for  their  justification: 
nevertheless,  they  are  not  justified,  until  the  Holy  Spirit  doth  in  due 
time  actually  apply  Christ  unto  them."  "Westm.  Confess,  cap.  11. 
art.  4. 
14 


158  THE   MARROW   OF 

merciful  and  true  to  his  promise,  and  that  he  has  his  elect 
number  from  the  beginning,  and  that  he  himself  is  one  of  that 
number,  yet  if  this  faith  do  not  eye  Christ,  if  it  be  not  in  God 
as  he  is  in  Christ,  it  will  not  serve  the  turn  :  for  God  cannot 
be  comfortably  thought  upon  out  of  Christ  our  Mediator; 
"for  if  we  find  not  God  in  Christ,"  says  Calvin,  lustit.  p.  155, 
"salvation  cannot  be  known."  Wherefore,  Neophytus,  I  will 
say  unto  you,  as  Mr.  Bradford  said  unto  a  gentlewoman  in 
your  case,  "  Thus,  then,  if  you  would  be  quiet,  and  certain  in 
conscience,  then  let  your  faith  burst  forth  through  all  things, 
not  only  that  you  have  within  you,  but  also  whatsoever  is  in 
heaven,  earth,  and  hell ;  and  never  rest  until  it  come  to  Christ 
crucified,  and  the  eternal  sweet  mercy  and  goodness  of  God  in 
Christ." 

Sect.  7. — Neo.  But,  sir,  I  am  not  satisfied  coj^cerning  the 
point  you  touched  before  ;  and  therefore,  I  pray  you,  proceed 
to  show  me  how  far  forth  I  am  delivered  from  the  law,  as  it  is 
the  covenant  of  works. 

Evan.  Truly,  as  it  is  the  covenant  of  works,  you  are 
wholly  and  altogether  delivered  and  set  free  from  it ;  you  are 
dead  to  it,  and  it  is  dead  to  you ;  and  if  it  be  dead  to  you,  then 
it  can  do  you  neither  good  nor  hurt ;  and  if  you  be  dead  to  it, 
you  can  expect  neither  good  nor  hurt  from  it.*     Consider, 

*  Concerning  the  deliverance  from  the  law,  which,  according  to  the 
Scripture,  is  the  privilege  of  believers  purchased  unto  them  by  Jesus 
Christ,  there  are  two  opinions  equally  contrary  to  the  word  of  God,  and 
to  one  another.  The  one  of  the  Legalist,  That  believers  are  under  the 
law,  even  as  it  is  the  covenant  of  works ;  the  other  of  the  Antinomian, 
That  believers  are  not  at  all  under  the  law,  no,  not  as  it  is  a  rule  of  life. 
Betwixt  these  extremes,  both  of  them  destructive  of  true  holiness  and 
gospel-obedience,  our  autlior,  with  other  orthodox  divines,  holds  the 
middle  path  ;  asserting  (and  in  the  proper  place  proving)  that  believers 
are  under  the  law,  as  a  rule  of  life,  but  free  from  it  as  it  is  the  covenant 
of  works.  To  be  delivered  from  the  law  as  it  is  the  covenant  of  works, 
is  no  more  but  to  be  delivered  from  the  covenant  of  works.  And  the 
asserting,  that  believers  are  delivered  from  the  law  as  it  is  the  covenant 
of  works,  doth  necessarily  import,  that  they  are  under  the  law,  in  some 
other  respects  thereto  contra-distinguished.  And  forasmuch  as  the  author 
teaches,  that  believers  are  under  the  law,  as  it  is  the  law  of  Christ,  and  a 
rule  of  life  to  them,  it  is  reasonable  to  conclude  that  to  be  it.  He  must 
needs,  under  the  term,  "  the  covenant  of  works,"  understand  and  com- 
prehend the  law  of  the  ten  commandments :  because  no  man,  under- 
standing what  the  covenant  of  works  is,  can  speak  of  it,  but  he  must, 
under  that  term,  understand  and  comprehend  the  ten  commandments, 
even  as  none  can  speak  of  a  man,  with  knowledge  of  a  sense  of  that  word, 
but  under  that  term  must  understand  and  comprehend  an  organic  body, 
aa  well  as  a  soul.    But  it  is  manifest,  that  the  law  of  the  ten  command- 


MODERN  DIVINITY.  159^ 

man,  I  pray  you,  that,  as  I  said  before,  you  are  now  under 
another  covenant,  viz  :  the  covenant  of  grace ;  and  you  cannot 


ments,  without  the  form  of  the  covenant  of  works  upon  it,  is  not  the 
thing  he  understands  by  that  term,  "  the  covenant  of  works."  Neither 
is  the  form  of  the  covenant  of  works  (which  is  no  more  the  covenant 
itself,  than  the  soul  without  the  body  is  the  man)  essential  to  the  ten 
commandments,  so  that  they  cannot  be  without  it.  [See  p.  6,  note.*J  If 
it  be  said,  that  the  author,  by  the  covenant  of  works,  understands  the 
moral  law,  as  it  is  defined,  [Larg.  Cat.  q.  92.]  it  is  granted  ;  but  then  it 
amounts  to  no  more,  but  that,  by  the  covenant  of  works,  he  understands  the 
covenant  of  works  ;  for  by  the  moral  law  there,  is  understood  the  covenant  of 
works,  as  has  been  already  evinced. 

The  doctrine  of  believers'  freedom  from  the  covenant  of  works,  or  from 
the  law  as  that  covenant,  is  of  the  greatest  importance,  and  is  expressly 
taught.  [Larg.  Cat.  q.  97.]  "  They  that  are  regenerate,  and  believe  in 
Christ,  be  deliyered  from  the  moral  law,  as  a  covenant  of  works,"  Rom.  vi. 
14  ;  Eom.  vii.  4,  6 ;  Gal.  iv,  4,  5.  Westm.  Confess,  chap.  xix.  art.  6. — 
"  True  believers  be  not  under  the  law  as  a  covenant  of  works."  To  these 
I  subjoin  one  testimony,  from  the  Prac.  Use  of  Saving  Knowledge,  tit. 
"  For  Strengthening  the  Man's  Faith,"  &c.  Rom.  vii.  fig.  3,  "  Albeit 
the  apostle  himself  (brought  in  here  for  example's  cause)  and  ail  other 
true  believers  in  Christ,  be  by  nature  under  the  law  of  sin  and  death,  or 
under  the  covenant  of  works ;  (called  the  law  of  sin  and  death,  because  it 
bindeth  sin  and  death  upon  us,  till  Christ  set  us  free  ;)  yet  the  law  of  the 
Spirit  of  life  in  Christ  Jesus,  or  the  covenant  of  grace,  (so  called  be- 
cause it  doth  enable  and  quicken  a  man  to  a  spiritual  life  through  Christ,) 
doth  set  the  apostle,  and  all  true  believers,  free  from  the  covenant  of 
works,  or  the  law  of  sin  and  death."  See  more,  ibid.  fig.  4.  As  also  tit. 
"  For  convincing  a  man  of  Judgment  by  the  Law,"  par.  2,  and  last. 
And  tit.  "  Evidences  of  true  Faith.  And  tit.  "  For  the  First,"  &c. 
fig.  4. 

Now,  delivering  from  a  covenant  being  the  dissolution  of  a  relation 
which  admits  not  of  degrees,  believers  being  delivered  from  the  covenant  of 
works,  must  be  wholly  and  altogether  set  free  from  it. 

This  appears  also  from  the  believer's  being  dead  to  it,  and  it  dead  to  him, 
of  which  before  at  large. 

There  is  a  twofold  death  competent  to  a  believer  with  respect  to  the 
law,  as  it  is  the  covenant  of  works  ;  and  so  to  the  law  as  such,  with  res- 
pect to  the  believer.  (1.)  The  believer  is  dead  to  it  really,  and  in  point 
of  duty,  while  he  carries  himself  as  one  who  is  dead  to  it.  And  this  I 
take  to  be  comprehended  in  that  saying  of  the  apostle.  Gal.  ii.  19,  "I 
through  the  law  am  dead  to  the  law."  In  the  best  of  the  children  of  God 
here,  there  are  such  remains  of  the  legal  disposition  and  inclination  of 
heart  to  the  way  of  the  covenant  of  works,  that  as  they  are  never  quite 
free  of  it  in  their  best  duties,  so  at  sometimes  their  services  smell  so  rank 
of  it,  as  if  they  were  alive  to  the  law,  and  still  dead  to  Christ.  And 
sometimes  the  Lord  for  their  correction,  trial,  and  exercise  of  faith, 
suffers  the  ghost  of  the  dead  husband,  the  law,  as  a  covenant  of  works,  to 
come  in  upon  their  souls  and  make  demands  on  them,  command,  tln-eatcn, 
and  affright  them,  as  if  they  were  alive  to  it,  and  it  to  them.  And  it  is 
one  of  the  hardest  pieces  of  practical  religion,  to  be  dead  to  the  law  in 
such  cases.    This  death  to  it  admits  of  degrees,  is  not  alike  in  all  be- 


160  THE   MARROW  OF 

be  under  two  covenants  at  once,  neither  wholly  nor  partly ; 
and,  therefore,  as,  before  you  believed,  you  were  wholly  under 
the  covenant  of  works,  as  Adam  left  both  you  and  all  his 
posterity  after  his  fall  ;  so  now,  since  you  have  believed,  you 
are  wholly  under  the  covenant  of  grace.  Assure  yourself 
then,  that  no  minister,  or  preacher  of  God's  word  has  any 
warrant  to  say  unto  you  hereafter,  "  Either  do  this  and 
this  duty  contained  in  the  law,  and  avoid  this  and  this 
sin  forbidden  in  the  law,  and  God  will  justify  thee  and  save 
thy  soul :  or  do  it  not,  and  he  will  condemn  thee  and  damn 
thee."*  No,  no,  you  are  now  set  free  both  from  the  com- 
manding and  condemning  power  of  the  covenant  of  works.f 
So   that  I  will  say  unto  you,  as  the   apostle  says   unto  the 

lievers,  and  is  perfect  in  none  till  the  death  of  the  body.  But  of  this 
kind  of  death  to  the  law,  the  question  proceeds  not  here.  (2.)  The 
believer  is  dead  to  it  relatively,  and  in  point  of  privilege;  the  relation 
betwixt  him  and  it  is  dissolved,  even  as  the  relation  between  a  husband 
and  wife  is  dissolved  by  death;  Rom.  vii.  4,  "Wherefore,  ray  brethren 
ye  also  are  become  dead  to  the  law,  by  the  body  of  Christ,  that  ye  should 
be  married  to  another."  This  can  admit  of  no  degrees,  but  it  is  perfect  in  all 
believers  ;  so  that  they  are  wholly  and  altogether  set  free  from  it,  in  point  of 
privilege,  upon  which  the  question  here  proceeds,  and  in  this  respect  they  can 
expect  neither  good  nor  hurt  from  it. 

*  See  p.  113,  and  note.*  "  Believers  be  not  under  the  law,  as  a  covenant 
of  works,  to  be  thereby  justified  or  condemned."  Westm.  Confess,  chap.  19. 
art.  6. 

f  From  the  general  conclusion  already  laid  down  and  proved,  namely, 
That  believers  are  wholly  and  altogether  set  free  from  the  covenant 
of  works,  or  from  the  law  as  it  is  that  covenant,  this  necessarily  follows. 
But  to  consider  particulars,  for  further  clearing  of  this  weighty  point,  (1.) 
That  the  covenant  of  works  hath  no  power  to  justify  a  sinner,  in  regard 
to  his  utter  inability  to  pay  the  penalty,  and  to  fulfil  the  condition  of  it, 
js  clear  from  the  apostle's  testimony,  Rom.  viii.  3,  "  What  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh,  God  sending  his  own 
Son,"  &c.  (2.)  That  the  believer  is  not  under  the  condemning  power  of 
it,  appears  from  Gal.  iii.  13,  "  Christ  hath  redeemed  us  from  the  curse 
of  the  law.  being  made  a  curse  for  us." — Rom.  viii.  1,  "  There  is,  there- 
fore, now  no  condemnation  to  them  which  are  in  Christ  Jesus." —  Verses  33, 
34,  "  It  is  God  that  justifieth  ;  who  is  he  that  condemueth  ?"  (3.)  As  to 
its  commanding  power,  believers  are  not  under  it  neither  ;  for, 

1.  Its  commanding  and  condemning  power,  in  case  of  transgression, 
are  inseparable ;  for  by  the  sentence  of  that  covenant,  every  breaker  of 
its  commands  is  bound  over  to  death  ;  Gal.  iii.  10,  "  Cursed  is  every 
one  that  continueth  not  in  all  things  which  are  written  in  the  book  of 
the  law,  to  do  them." — "  And  whatsoever  it  saith,  it  saith  to  them  that 
are  under  it,"  Rom.  iii.  19,  Therefore,  if  believers  are  under  its  command- 
ing power,  they  must  needs  be  under  its  condemning  power,  yea,  and 
actually  bound  over  to  death ;  forasmuch  as  they  are,  without  ques: 
tion,  breakers  of  its  commands,  if  they  be  indeed  under  its  commanding 
power. 


MODERN  DIVINITY.  161 

believing  Hebrews,  Heb.  xii.  18,  22,  24,  "  Ye  are  not 
come  to  Mount  Sinai  that  might  be  touched,  and  that 
burned  with  fire ;  nor  unto  blackness,  and  darkness,  and  tem- 
pest ;  but  ye  are  come  unto  Mount  Zion,  the  city  of  the 
living  God :  and  to  Jesus,  the  Mediator  of  the  new  covenant." 
So  that  (to  speak  with  holy  reverence)  God  cannot,  by  virtue 
of  the  covenant  of  works,  either  require  of  you  any  obedience, 
or  punish  you  for  any  disobedience ;  no,  he  cannot,  by  virtue 
of  that  covenant,  so  much  as  threaten  you,  or  give  you  an 


2.  If,  as  to  any  set  of  men,  the  justifying  and  condemning  power  be 
removed  from  that  law  which  God  gave  to  Adam  as  a  covenant  of  works, 
and  to  all  mankind  in  him,  then  the  covenant  form  of  that  law  is  done 
away  as  to  them ;  so  that  there  is  not  a  covenant  of  works  in  being  unto 
them,  to  have  a  commanding  power  over  them  ;  but  such  is  the  case  of 
believers,  that  law  can  neither  justify  them,  nor  condemn  them ;  there- 
fore, there  is  no  covenant  of  works  in  being  betwixt  God  and  them,  to 
have  a  coinmanding  power  over  them ;  our  Lord  Jesus  "  blotted 
out  the  hand-writiug,  took  it  out  of  the  way,  nailing  it  to  his  cross," 
Col.  ii.  14. 

3.  Believers  are  dead  to  the  law,  as  it  is  the  Covenant  of  works,  and 
"  married  to  another,"  Rom.  vii.  4.  Therefore  they  are  set  free  from  the  com- 
manding power  of  the  first  husband,  the  covenant  of  works. 

4.  'i'hey  are  not  under  it ;  Rom.  vi.  14,  "  Ye  are  not  under  the  law, 
but  under  grace :"  how  then  can  it  have  a  commanding  power  over 
them? 

5.  The  consideration  of  the  nature  of  the  commands  of  the  covenant 
of  works  may  sufficiently  clear  this  point.  Its  commands  bind  to  per- 
fect obedience,  under  the  pain  of  the  curse,  which,  on  every  slip,  is  bound 
upon  the  transgressor  ;  Gal.  iii.  10,  "  Cursed  is  every  one  who  continueth 
not  in  all  things,"  &c.  But  Christ  hath  redeemed  believers  from  the 
curse,  verse  13,  and  the  law  they  are  under  speaks  in  softer  terms,  Psalm 
Lxxxix.  31,  32,  "  If  they  break  my  statutes,  then  will  I  visit  their  trans- 
gression with  the  rod,"  «fec.  Moreover,  it  commands  obedience  upon  the 
ground  of  the  strength  to  perform,  given  to  mankind  in  Adam,  which  is 
now  gone,  and  affords  no  new  strength  ;  for  there  is  no  promise  of  strength 
for  duty  belonging  to  the  covenant  of  works  :  and  to  state  believers  under 
the  covenant  of  works,  to  receive  commands  for  their  duty,  and  under 
the  covenant  of  grace,  lor  the  promise  of  strength  to  perform,  looks  very 
unlike  to  the  beautiful  order  of  the  dispensation  of  grace,  held  forth 
to  us  in  the  word  ;  Rom.  vi.  14,  "  Ye  are  not  under  the  law,  but  under 
grace." 

Lastly.  Our  Lord  Jesus  put  himself  under  the  commanding  power  of 
the  covenant  of  works,  and  gave  it  perfect  obedience,  to  deliver  his 
people  from  under  it ;  Gal,  iv.  4,  5,  "  God  sent  forth  his  .Son,  made  of  a 
woman,  made  under  the  law,  to  redeem  them  that  were  under  the  law." 
That  they  then  should  put  their  necks  under  that  yoke  again,  cannot  but 
be  highly  dishonouring  "  to  this  crucified  Christ,  who  disarmed  the  law 
of  its  thunders,  defaced  the  obligation  of  it  as  a  covenant,  and,  as  it  were, 
grinded  the  stones  upon  which  it  was  wrought  to  powder."  Charnock, 
vol.  2.  q.  531. 


162  THE  MARROW  OF 

angry  word,  or  sliow  you  an  angry  look ;  for  indeed  he  can 
see  no  sin  in  you,  as  a  transgression  of  that  covenant ;  for, 
says  the  apostle,  "  Where  there  is  no  law,  there  is  no  trans- 
gression, Rom.  iv.  15.*  And  therefore,  though  hereafter 
you  do  through  frailty  transgress  any  of  all  the  ten  command- 
ments, f  yet  do  you  not  thereby  transgress  the  covenant  of 
works:  there  is  no  such  covenant  now  betwixt  God  and  you.:}: 
And  therefore,  though  hereafter  you  shall  hear  such  a 
voice  as  this,  "  If  thou  wilt  be  saved,  keep  the  command- 
ments ;"  or  "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them  ;" 
nay,  though  you  hear  the  voice  of  thunder  and  a  fearful  noise ; 
nay,  though  you  see  blackness  and  darkness,  and  feel  a  great 
tempest ;  that  is  to  say,  though  you  hear  us  that  are  preachers, 
according  to  our  commission,  Isa.  Iviii.  1,  "  lift  up  our  voice 
like  a  trumpet,"  in  threatening  hell  and  damnation  to  sinners 
and  transgressors  of  the  law ;  though  these  be  the  words  of 
God,  yet  are  you  not  to  think  that  they  are  spoken  to  you.:j: 
No,  no ;  the  apostle  assures  you  that  there  is  no  condemnation 
to  them  that  are  in  Christ  Jesus,  Rom.  viii.  1.  Believe  it, 
God  never  threatens  eternal  death,  after  he  has  given  to  a  man 
eternal  life.      Nay,  the  truth  is,  God  never  speaks  to  a  be- 


*  And  therefore  since  there  is  no  covenant  of  works  (or  law  of  works,  ag 
it  is  called,  Rom.  iii.  27,)  betwixt  God  and  the  believer,  it  is  manifest 
there  can  be  no  transgressing  of  it,  in  their  case.  God  requires  obedience 
of  believers,  and  not  only  threatens  them,  gives  them  angry  words  and  looks, 
but  brings  heavy  judgments  oo  them  for  their  disobedience ;  but  the  promise 
of  strength,  and  penalty  of  fatherly  wrath  only,  annexed  to  the  commands 
requiring  obedience  of  them,  and  the  anger  of  God  against  them,  purged  of 
the  curse,  do  evidently  discover,  that  none  of  these  come  to  them,  in  the  chan- 
nel of  the  covenant  of  works. 

t  And  though  all  the  sins  of  believers  are  not  sins  of  daily  infirmity, 
yet  they  are  all  sins  of  frailty  ;  Gal.  v.  17,  "  For  the  flesh  lusteth  against 
the  spirit,  and  the  spirit  against  the  flesh,  so  that  ye  cannot  do  the  things  that 
j-e  would  ;" — Rom.  vii.  19,  "  The  evil  which  I  would  not,  that  I  do."  See  chap, 
v.  15   17,  and  vi.  12. 

X  Thus  far  of  the  believer's  complete  deliverance  from  the  covenant  of 
works,  or  from  the  law,  namely,  as  it  is  the  covenant  of  works.  Follows 
the  practical  use  to  be  made  of  it  by  the  believer.  And,  1.  In  hearing  of 
the  word. 

I  Though  they  are  God's  own  sayings,  found  in  his  written  word,  and 
spoken  by  his  servants,  as  having  commission  from  him  for  that  eSect ;  yet; 
forasmuch  as  they  are  the  language  of  the  law,  as  it  is  the  covenant  of  works, 
they  are  directed  only  to  those  who  are  under  that  covenant,  Rom.  iii.  19,  and 
not  to  believers,  who  are  not  under  it. 

II  And  to  believers  he  hath  given  eternal  life  already,  according  to  the  Scrip- 
ture.    See  p.  114,  note  f. 


MODERN  DIVINITY.  163 

liever  out  of  Christ ;  and  in  Christ  he  speaks  not  a  word  in 
the  terms  of  the  covenant  of  works*  And  if  the  law,  of 
itself,  should  presume  to  come  into  your  conscience,  and  say, 
"  Herein  and  herein  thou  hast  transg-ressed,  and  broken  me, 
and  therefore  thou  owest  so  much  and  so  much  to  divine 
justice,  which  must  be  satisfied,  or  else  I  will  take  hold  on 
thee ;"  then  answer  you  and  say,  "  O  law !  be  it  known  unto 
thee,  that  I  am  now  married  unto  Christ,  and  so  I  am  under 
covert ;  and  therefore  if  thou  charge  me  with  any  debt,  thou 
must  enter  thine  action  against  my  husband,  Christ,  for  the 
wife  is  not  sueable  at  the  law,  but  the  husband.  But  the  truth 
is,  I  through  him  am  dead  to  thee,  O  law !  and  thou  art  dead 
to  me ;  and  therefore  Justice  hath  nothing  to  do  with  me, 
for  it  judgeth  according  to  the   law."t     And  if  it  yet  reply, 

*  Follows,  II.  The  use  of  it,  in  conflicts  of  conscience  with  the  law  in 
its  demands,  sin  in  its  guilt,  Satan  in  his  accusations,  death  in  its  terrors. 

t  He  begins  with  the  conflict  with  the  law ;  for,  as  the  apostle  teaches, 
"  the  sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law,"  1-  Cor.  xv. 
56.  While  the  law  retains  its  power  over  a  man,  death  has  its  sting,  and 
sin  its  strength  against  him ;  but  if  once  he  is  dead  to  the  law,  wholly 
and  altogether  set  free  from  it,  as  it  is  the  covenant  of  works ;  then  sin 
hath  lost  its  strength,  death  its  sting,  and  Satan  his  .  plea  against  him. 
That  the  author  still  speaks  of  the  law  as  it  is  the  covenant  of  works, 
from  the  commanding  and  condemning  power  of  which  believers  are  de- 
livered, and  no  otherwise,  cannot  reasonably  be  questioned,  since  he  is 
still  pursuing  the  practical  use  of  the  doctrine  anent  it  as  such ;  and  hav- 
ing before  spoken  of  it  as  acting  by  commission  from  God  he  treats  of  it 
here,  as  acting,  as  it  were,  of  its  own  proper  motion,  and  not  by  any  such 
commission.  To  those  who  are  under  the  law,  the  law  speaks  its  demands 
and  terrors,  as  sent  from  God  :  but  to  believers,  who  are  not  under  it,  it  cannot 
so  speak,  but  of  itself.  Rom.  viii.  15,  "  For  ye  have  not  received  the  spirit  of 
bondage  again  to  fear."     See  p.  159.  note*,  fig.  4. 

Now,  in  the  conflict  the  believer  has  with  the  law  or  covenant  of  works,  the 
author  puts  two  cases  ;  in  which  the  conscience  needs  to  be  soundly  directed,  as 
in  cases  of  the  utmost  weight. 

The  first  case  is  this,  The  law  attempting  to  exercise  its  condemning 
power  over  him,  accusing  him  of  transgression,  demands  of  him  satis- 
faction to  the  justice  of  God  for  his  sin,  and  threatens  to  hale  him  to 
c.vecution.  In  this  case,  the  author  dare  not  advise  the  afllicted  to  say, 
with  the  servant  in  the  parable,  Matt,  xviii.  26,  "  Have  patience  with 
mc,  and  I  will  pay  thee  all  ;"  but  he  teaches  him  to  devolve  his  burden 
wholly  upon  his  surety  :  he  bids  him  plead,  that  since  "  he  is  married  to 
Christ,"  whatever  action  the  law  may  pretend  to  be  competent  to  it,  for 
the  satisfaction  of  justice,  upon  the  account  of  his  sin,  it  must  lie  betwixt 
the  law  and  Christ,  the  husband  ;  but  that,  in  very  deed,  there  remains 
no  place  for  such  action,  forasmuch  as,  through  Jesus  Christ's  suffering 
and  satisfying  to  the  full,  he  is  set  free  from  the  law,  and  owes  nothing  to 
justice,  nor  to  the  law  upon  that  score.  If  any  man  will  venture  to  deal 
in    other   terms  with    the    law  in    this   case,  his   experience  will   at    length 


164  THE  MARROW  OF 

and  say,  "  Aye,  but  good  works  must  be  done  and  the  com- 
mandments must  be  kept,  if  thou  wilt  obtain  salvation  ;"*  then 

suflSciently  discover  his  mistake.  Now  it  is  manifest  that  this  relates  to  the 
case  of  justification. 

*  Here  is  the  second  case,  namely,  the  law  attempting  to  exercise  its 
commanding  power  over  the  believer,  requires  him  to  do  good  works,  and 
to  keep  the  commandments,  if  he  will  obtain  salvation.  This  comes  in 
natively  in  the  second  place.  The  author  could  not,  reasonably,  rest 
satisfied  with  the  believer "s  being  delivered  from  the  curse  of  the  cove- 
nant of  works,  from  the  debt  owing  to  divine  justice,  according  to  its 
penal  sanction ;  if  he  had,  he  would  have  left  the  afflicted  still  in  the 
lurch,  in  the  point  of  justification,  and  of  inheriting  eternal  life :  he  would 
have  proposed  Christ  to  him  only  as  a  half  saviour,  and  left  as  much  of 
the  law's  plea  behind  without  an  answer  as  would  have  concluded  him 
incapable  of  being  justified  before  God,  and  made  an  heir  of  eternal  life  ; 
for  the  law,  as  it  is  the  covenant  of  works,  being  broken,  has  a  twofold 
demand  on  the  sinner,  each  of  which  must  be  answered,  before  he  can 
be  justified.  The  one  is  a  demand  of  satisfaction  for  sin,  arising  from, 
and  according  to  its  penal  sanction  :  this  demand  was  made  in  the  pre- 
ceding case,  and  solidly  answered.  But  there  remains  yet  another,  namely, 
the  demand  of  perfect  obedience,  arising  from,  and  according  to  the  set- 
tled condition  of  that  covenant ;  and  the  afflicted  must  have  wherewith 
to  answer  it  also  ;  otherwise  he  shall  still  sink  in  the  deep  mire,  where 
there  is  no  standing.  For  as  no  judge  can  absolve  a  man,  merely  on  his 
having  paid  the  penalty  of  a  broken  contract,  to  which  he  was  obliged, 
by  and  attour  the  fulfilling  of  the  condition,  so  no  man  can  be  justified 
before  God,  nor  have  a  right  to  life,  till  this  demand  of  the  law  be  also 
satisfied  in  his  case.  Then,  and  not  till  then,  is  the  law's  mouth  stopped 
in  point  of  his  justification.  Thus  Adam,  before  his  fall,  was  free  from 
the  curse  ;  yet  neither  was,  nor  could  be  justified  and  entitled  to  life,  un- 
til he  had  run  the  course  of  his  obedience,  prescribed  him  by  the  law  as  a 
covenant  of  works.  Accordingly,  we  are  taught  that  "  God  justifies  sin- 
ners, not  only  by  imputing  the  satisfaction,  but  also  the  obedience  of  Christ 
unto  them."  Westm.  Confess,  chap.  11.  art.  1.  And  that  "  justification  is 
an  act  of  God's  free  grace,  Avhercin  he  not  only  pardoneth  all  our  sins,  but 
accepteth  us  as  righteous  in  his  sight"     Short.  Cat. 

Here  then  is  the  second  demand  of  the  law,  namely,  the  demand  of 
perfect  obedience,  respecting  the  case  of  justification,  no  less  than  the 
demand  of  satisfaction  for  sin.  And  it  is  proposed  in  such  terms  as  the 
Scripture  uses  to  express  the  self-same  thing.  Luke  x.  28,  "  This  do, 
and  thou  shalt  live." — Matt.  xix.  17,  "  If  thou  wilt  enter  into  life,  keep 
the  commandments."  In  both  which  passages  our  Lord  proposeth  this 
demand  of  the  covenant  of  works,  for  the  conviction  of  the  proud  legal- 
ists with  whom  he  there  had  to  do.  And  the  truth  is,  that  the  terms  in 
which  this  demand  stands  here  conceived,  are  so  very  agi-eeable  to  the 
style  and  language  of  the  covenant  of  works  expressed  in  these  texts,  and 
elsewhere,  that  the  law,  without  receding  in  the  least  from  the  propriety 
of  expression,  might  have  addressed  innocent  Adam,  in  the  very  same 
terms ;  changing  only  the  word  salvation  into  life,  because  he  was  not 
yet  miserable  ;  and  so  saying  to  him,  Good  works  must  be  done,  and  the 
commandments  must  be  kept,  if  thou  wilt  obtain  life.  What  impropriety 
there  could  have  been  in  this  sajing,  while  as  yet  there  was  no  covenant 


MODEKN  DIVINITY.  165 

answer  you,  and  say,  "  I  am  already  saved  before  thou  earnest  ;* 

known  in  the  world,  but  the  covenant  of  works,  I  see  not.  Even  innocent 
Adam  was  not,  by  his  works,  to  obtain  life,  in  the  way  of  proper  merit ;  but  ia 
virtue  of  compact  only. 

Now,  this  being  the  case,  one  may  plainly  perceive,  that  in  the  true  answer 
to,il,  there  can  be  no  place  for  bringing  in  any  holiness,  righteousness,  good 
works,  and  keeping  of  the  commandments,  but  Christ's  only  ;  for  nothing 
else  can  satisfy  this  demand  of  the  law.  And  if  a  believer  should  acknowledge 
the  necessity  of  his  own  holiness  and  good  works,  in  this  point,  and  so 
set  about  them,  in  order  to  answer  this  demand  ;  then  he  should  grossly 
and  abominably  pervert  the  end  for  which  the  Lord  requires  them  of  him  ;  put- 
ting his  own  holiness  and  obedience  in  the  room  of  Christ's  imputed  obe- 
dience ;  and  so  should  fix  himself  in  the  mire  out  of  which  he  could  never 
escape,  until  he  gave  over  that  way  and  betook  himself  again  to  what  Christ 
alone  has  done  for  satisfying  this  demand  of  the  law.  But  that  the  excluding 
of  our  holiness,  good-works,  and  keeping  of  the  commandments,  from  any 
part  in  this  matter,  militates  nothing  against  the  absolute  necessity  of  holiness 
in  its  proper  place,  (without  which,  in  men's  own  persons,  no  man  shall  see  the 
Lord,)  is  a  point  too  clear  among  sound  Protestant  divines,  to  be  here  insisted 
upon. 

And  hence  our  author  could  not  instruct  Neophytus  to  say,  in  this  con- 
flict with  the  law  or  covenant  of  works,  "  It  is  my  sincere  resolution,  in 
the  strength  of  grace,  to  follow  peace  with  all  men,  and  holiness."  Neither 
would  any  sound  Protestant  divine  have  put  such  an  answer  into  the  mouth 
of  the  afflicted  in  this  case  ;  knowing  that  our  evangelical  holiness  and  good 
works  (suppose  we  could  attain  unto  them  before  justification)  would  be  re- 
jected by  the  law,  as  filthy  rags  ;  forasmuch  as  the  law  acknowledges  no 
holiness,  no  good  works,  no  keeping  of  the  commandments,  but  what  is  every 
way  perfect,  and  will  never  be  satisfied  with  sincere  resolutions,  to  do,  in  the 
strength  of  grace  to  be  given ;  but  requires  doing  in  perfection,  in  the 
strength  of  grace  given  already.  Gal.  iii.  10.  Therefore  our  author  sends  the 
afflicted  unto  Jesus  Christ,  the  surety  for  all  that  is  demanded  of  him  by  the 
law  or  covenant  of  works  :  and  teaches  him  in  this  case,  to  plead  Christ'3 
works,  and  keeping  of  the  commands  ;  and  this  is  the  only  safe  way,  which  all 
true  Christians  will  find  themselves  obliged  to  take  at  the  long  run,  in  this  con- 
flict. 

The  difficulty  raised  on  this  head  is  owing  to  that  anti-scriptural  principle, 
"  That  believers  are  under  the  commanding  power  of  the  covenant  of  works  ;" 
which  is  overthrown  before. 

The  case  itself,  and  the  answer  to  it  at  large,  is  taken  from  Luther's  Sermon 
of  the  Lost  Sheep,  pp.  77,  78,  and  Sermon  upon  the  Hymn  of  Zacharias, 
p.  50. 

*  Saved,  namely,  really,  though  not  perfectly  ;  even  as  a  drowning  man 
is  saved  when  his  head  is  got  above  the  water,  and  he,  leaning  on  his 
deliverer,  is  making  towards  the  shore ;  in  this  case,  the  believer  has  no 
more  need  of  the  law,  or  covenant  of  works,  than  such  a  man  has  of  one, 
who,  to  save  him,  would  lay  a  weight  upon  him,  that  would  make  him 
sink  again  beneath  the  stream.  Observe  the  manner  of  speaking  and 
reasoning  used  on  this  head.  Tit.  iii.  5,  "  Not  by  works  of  righteous- 
ness, which  we  have  done,  but  according  to  his  mercy,  he  saved  us,  by 
the  washing  of  regeneration,  and  renewing  of  the  Holy  Ghost." 
— Eph.  ii.  8 — 10,  "  For  by  grace  are  ye  saved,  through  faith,  not  of 
works,   lest   any   man   should    boast.      For    we    are    his    workmanship, 


166:  THE   MARROW  OF 

created  in  Christ  Jesus,  unto  good  works."  Here  (1.)  It  is  undeniable, 
especially  according  to  the  original  words,  that  the  apostle  asserts  believers 
to  be  saved  already.  (2.)  Denying  that  we  are  saved  by  works  which 
we  have  done,  he  plainly  enough  intimates,  that  we  are  saved  by  the 
works  which  Christ  has  done.  (3.)  He  argues  against  salvation  by  our 
works,  upon  this  very  ground,  that  our  good  works  are  the  fruit  following 
our  being  saved,  and  the  end  for  which  we  are  saved.  Thus  he  at  onpe 
overthrows  the  doctrine  of  salvation  by  our  good  works,  and  establishes 
the  necessity  of  them,  as  of  breathings  and  other  actions  of  life  to  a  man 
saved  from  death.  (4.)  He  shows,  that  inherent  holiness  is  an  essential 
part  of  salvation,  without  which  it  can  no  more  consist,  than  a  man 
without  a  reasonable  soul ;  for,  according  to  the  apostle,  "  We  are  saved 
by  our  being  regenerated,  renewed,  created  in  Christ  Jesus,  unto  good 
works."  And  so  is  our  justification  also,  with  all  the  privileges  depend- 
ing thereupon.  In  one  word,  the  salvation  bestowed  on  believers,  com- 
prehends both  holiness  and  happiness.  Thus  the  apostle  Peter  disproves 
that  principle,  Acts  xv.  1,  "  Except  ye  be  circumcised  after  the  manner  of 
Moses,  ye  cannot  be  saved,"  from  his  own  observation  of  the  contrary, 
namely,  that  God  purified  the  hearts  of  the  Gentiles  by  faith,  ver.  9,  adding  for 
the  part  of  the  Jews,  who  were  circumcised,  ver.  11,  "  We  believe,  that 
through  the  grace  of  the  Lord  Jesus  Christ  we  shall  be  saved,  even  as  they  ;" 
that  is,  even  as  they  were  saved,  namely,  by  faith  without  the  works  of  the 
law.  And  the  apostle  Paul,  encountering  the  same  error,  carries  on  the  dis- 
pute in  these  terms,  that  a  man  is  not  justified  by  works,  Gal.  ii.  and  iii. 
From  whence  one  may  conclude,  that  justification  does  no  further  differ 
from  salvation,  in  the  Scripture  sense,  than  an  essential  part  from  the 
whole. 

This  is  the  doctrine  of  holy  Luther,  and  of  our  author  after  him,  upon  this 
head,  here  and  elsewhere.  And  the  disuse  of  this  manner  of  speaking,  and  the 
setting  of  salvation  so  far  from  justification,  as  heaven  is  from  earth, 
are  not  without  danger,  as  leaving  room  for  works,  to  obtain  salvation 
by. 

"  They  that  believe,  have  already  everlasting  life,  and  therefore  un- 
doubtedly are  justified  and  holy,  without  all  their  own  labour."  Luther's  Chos. 
Sermons,  Serra.  10,  page  [mihi]  113.  "  How  has  God,  then,  remedied 
thy  misery  ?  He  has  forgiven  all  my  sins,  and  freed  me  from  the  reward  there- 
of, and  made  me  righteous,  holy,  and  happy,  to  live  for  ever,  and  that 
of  his  free  grace  alone,  by  the  merits  of  Jesus  Christ,  and  working  of  the 
Holy  Ghost."  Mr.  James  Melvil's  Cat.  Propine  of  a  Pastor,  p.  44. — 
"  Now,  being  made  truly  and  really  partakers  of  Christ,  and  his  righteousness, 
by  faith  only,  and  so  justified,  saved,  and  counted  truly  righteous,  we  are 
to  see  what  God  craveth  of  us  in  our  own  part,  to  witness  our  thankful- 
ness." Mr.  John  Davidson's  Cat.  p.  27.  See  Palat.  Cat.  q.  86. — 
"  God  delivereth  his  elect  out  of  it  [viz  :  the  estate  of  sin  and  misery]  and 
bringeth  them  into  an  estate  of  salvation  by  the  second  covenant."  Larg.  Cat. 
q.  30.  And  surely  one  cannot  be  in  a  state  of  salvation  who  is  not  really 
saved ;  more  than  one  can  be  in  a  state  of  health  and  liberty,  who  is  not 
really  saved  from  sickness  and  slavery.  "  Those  whom  God  hath  predestinated 
unto  life,  and  those  only  he  is  pleased,  in  his  appointed  and  accepted  time,  ef- 
fectually to  call,  by  his  word  and  Spirit,  out  of  that  state  of  sin  and  death  in 
which  they  are  by  nature,  to  grace  and  salvation — effectually  drawing  them  to 
Jesus  Christ."  Westm.  Confess,  chap.  10,  art.  1.  Whence  one  may  easily 
perceive,  that  a  sinner  drawn  to  Jesus  Christ,  is  saved  ;  though  not  yet  carried 
to  heaven. 


MODERN  DIVINITY.  l$f 

and  therefore  I  have  no  need  of  thy  presence,*  for  in  Christ  I 
have  all  things  at  once ;  neither  need  I  any  thing  more  that  is 
necessaryf  to  salvation.     He  is  my  righteousness,  my  treasure, 

*A  good  reason  why  a  soul  united  to  Jesus  Christ,  and  already  saved 
by  him  really,  though  not  perfectly,  hath  no  need  of  the  presence  of  her 
first  husband,  the  law,  or  covenant  of  works :  namely,  because  she  hath 
in  Christ,  her  head  and  present  husband,  all  things  necessary  to  save  her 
perfectly,  that  is,  to  make  her  completely  holy  and  happy.  If  it  were 
not  so,  believers  might  yet  despair  of  attaining  to  it :  since  Christ  shareth 
his  oflBce  of  Saviour  with  none ;  neither  is  their  salvation  in  any  other, 
whether  in  whole  or  in  part,  Acts  iv.  12.  But  surely  believers  have  all 
that  is  necessary  to  complete  their  salvation,  in  Jesus  Christ :  forasmuch 
as  he  "  of  God  is  made  unto  us  wisdom,  and  righteousness,  and  sanctifi- 
cation,  and  redemption  ;"  in  the  compass  of  which,  there  is  sufficient  pro- 
vision for  all  the  wants  of  all  his  people.  It  is  the  great  ground  of  their 
comfort,  that  "  it  pleased  the  Father,  that  in  him  should  all  fulness 
dwell,"  Col.  i,  19.  And  it  becomes  them,  with  their  whole  hearts,  to  ap- 
prove of  the  design  and  end  of  that  glorious  and  happy  constitution, 
namely,  that  "  he  that  glorieth,  glory  in  the  Lord,"  1  Cor.  i.  31.  It  is 
true,  that  fulness  is  so  far  from  being  actually  conveyed,  in  the  measure 
of  every  part,  into  the  persons  of  believers  at  once,  that  the  stream  of 
conveyance  will  run  through  all  the  ages  of  eternity,  in  heaven,  as  well 
as  on  earth.  Nevertheless,  whole  Christ,  with  all  his  fulness,  is  given 
to  them  at  once,  and  therefore  they  have  all  necessary  for  them  at  once, 
in  him  as  their  Head.  1  Cor.  iii.  21,  "All  things  are  yours." — Philip,  iv. 
18,  "  I  have  all,  and  abound." — 2  Cor.  vi.  10,  "  As  having  nothing,  yet  pos- 
sessing all  things." — Col.  ii.  10,  "  And  ye  are  complete  in  him,  which  is  the 
Head." 

f  But  are  not  personal  holiness,  and  godliness,  good  works,  and  perse- 
verance in  holy  obedience,  jostled  out  at  tliis  rate  as  unnecessary  ?  No, 
by  no  means.  For  Christ  is  the  only  fountain  of  holiness,  and  the  cause 
of  good  works,  in  those  who  are  united  to  him  ;  so  that,  where  union 
with  Christ  is,  there  is  personal  holiness  infallibly  ;  there  they  do  good 
works,  if  capable  of  them,  and  persevere  therein  ;  and  where  it  is  not, 
all  pretences  to  these  things  are  utterly  vain.  Therefore  are  niinisters  di- 
rected to  prosecute  such  doctrines,  and  make  choice  of  such  uses,  espe- 
cially, "  as  may  most  draw  souls  to  Christ,  the  fountain  of  light,  holi- 
ness, and  comfort."  Directory,  tit.  "  Of  the  Preaching  of  the  Word." 
— "  As  we  willingly  spoil  ourselves  of  all  honour  and  glory  of  our  own 
creation  and  redemption,  so  do  we  also  of  our  regeneration  and  sanctifi- 
cation  ;  for  of  ourselves  we  are  not  sufficient  to  think  one  good  thought ; 
but  he  who  has  begun  the  work  in  us,  is  only  he  that  continues  us  in 
the  same,  to  the  praise  and  glory  of  his  undeserved  grace.  So  that  the 
cause  of  good  works,  we  confess  to  be,  not  our  free  will,  but  the  Spirit  of  the 
Lord  Jesus,  who,  dwelling  in  our  hearts  by  true  faith,  bringeth  forth 
such  works,  as  God  has  prepared  for  us  to  walk  in.  For  this  we  most 
boldly  affirm,  that  blasphemy  it  is  to  say,  that  Christ  abideth  in  the 
hearts  of  such,  as  in  whom  there  is  no  spirit  of  sanctification."  Old 
Confes.  art.  12,  13.—"  M.  What  is  the  effect  of  thy  foith  ?  C.  That  Jesus 
Christ  his  Son  came  down  into  this  world,  and  accomplished  all  things, 
which  were  necessary  for  our  salvation."  The  ^Manner  to  Examine  Chal- 
dreu,  &c.,  quest.  3. — "  Whether  we    look   to  our  justification   or  sanctifi- 


168  THE   MARROW   OF 

and  work  ;*  I  confess,  0  law !    that  I   am  neither  godly  nor 
righteous,!  but  yet  this  I  am  sure  of,  that  he  is  godly  and 

cation,  they  are  wholly  wrought  and  perfected  by  Christ,  in  whom  we 
are  complete,  howbeit  after  a  diverse  sort."  Mr.  John  Davidson's  Cat. 
p.  34.  The  truth  is,  personal  holiness,  godliness,  and  perseverance,  are 
parts  of  the  salvation  already  bestowed  on  the  believer,  and  good  works 
begun,  the  necessary  fruit  thereof.  See  the  preceding  note,  and  p.  114, 
notef.  And  he  hath,  in  Christ  his  head,  what  infallibly  secures  the  con- 
servation of  his  personal  holiness  and  godliness :  his  bringing  forth  of 
good  works  still,  and  perseverance  in  holy  obedience,  and  the  bringing 
of  the  whole  to  perfection  in  another  life,  and  so  completing  the  begun 
salvation.  If  men  will,  without  warrant  from  the  word,  restrain  the  term 
salvation  to  happiness  in  heaven,  then  all  these,  according  to  the  doctrine 
here  taught,  are  necessary  to  salvation,  as  what  of  necessity  must  go  be- 
fore it,  in  subjects  capable  ;  since,  in  a  salvation  carried  on  by  degrees, 
what  is  by  the  unalterable  order  of  the  covenant  first  conferred  on  a 
man,  must  necessarily  go  before  that  which,  by  the  same  unalterable 
order,  is  conferred  on  him  in  the  last  place.  But  in  the  sense  of  Luther 
and  our  author,  all  these  are  comprehended  in  the  salvation  itself.  For 
justifying  of  which,  one  may  observe,  that  when  the  salvation  is  com- 
pleted, they  are  perfected ;  and  the  saints  in  glory  work  perfectly  good 
works,  without  interruption,  throughout  all  eternity ;  for  they  were  the 
great  end  God  designed  to  bring  about  by  the  means  of  salvation.  To 
the  Scripture  texts  adduced  in  the  preceding  note,  add  2  Tim.  ii.  10, 
"  I  endure  all  things,  for  the  elect's  sake,  that  they  also  may  obtain  the 
salvation,  which  is  in  Christ  Jesus,  with  eternal  glory."  Here  is  a  spirit- 
ual salvation,  plainly  distinguished  from  eternal  glory.  Compare  1  Pet. 
i.  8,  9,  "  Believing,  ye  rejoice.  Receiving  the  end  of  your  faith,  even 
the  salvation  of  your  souls."  This  receiving  of  salvation,  in  the  present 
time,  is  but  the  accomplishment  of  that  promise,  in  part ;  Acts  xvi.  31, 
"  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved  ;"  which,  I 
make' no  question,  bears  a  great  deal  of  salvation,  communicated  on  this 
side  death,  as  well  as  beyond  it ;  Matt.  i.  21,  "  He  shall  save  his  people 
from  their  sins."  Thus,  salvation  comprehends  personal  holiness  and 
godliness.  And  the  Scripture  holds  out  good  works,  as  things  that  ac- 
company salvation,  Heb.  vi.  9,  and  as  the  fruit  of  it,  Luke  i.  71 — 75, 
"  That  we  should  be  saved  from  our  enemies — being  delivered  out  of  the 
hands  of  our  enemies,  we  might  serve  him  without  fear,  in  holiness  and 
righteousness  before  him,  all  the  days  of  our  life."  For  it  is  an  ever- 
lasting salvation,  Isa.  xlv.  17,  importing  a  perseverance  in  holy  obedience  to 
the  end. 

*  My  righteousness,  upon  which  I  am  justified,  my  treasure,  out  of  which 
all  my  debt  to  the  law,  or  covenant  of  works,  is  paid,  and  my  work, 
whence  my  righteousness  arises,  and  which  I  can,  with  safety  and  comfort, 
oppose  to  the  law-demand  of  work.  "  The  law  of  God  we  confess  and  ac- 
knowledge most  just,  most  equal,  most  holy,  most  perfect,  commanding  these 
things,  which  being  wrought  in  perfection,  were  able  to  give  life,  and  able  to 
bring  man  to  eternal  felicity.  But  our  nature  is  so  corrupt,  so  weak,  and  so 
imperfect,  that  we  are  never  able  to  fulfil  the  works  of  the  law  in  perfection — 
and  therefore  it  behoves  us  to  apprehend  Christ  Jesus,  with  his  justice,  i.  e.,  his 
righteousness  and  satisfaction,  who  is  the  end  and  accomplishment  of  the  law." 
Old  Confess,  art.  1.5. 

f  Namely,  in  the  eye  of    the  law,  which   acknowledgeth    no    godliness 


MODERN   DIVINITY.  169 

righteous  for  me  *  And  to  tell  the  truth,  0  law !  I  am  now 
with  him  in  the  bridechamber,  where  it  maketh  no  matter 
what  I  am,f  or  what  I  have  done ;  but  what  Christ,  my  sweet 
husband,  is,  has  done,  and  does  for  me ::{:  and  therefore  leave 
off",  law,  to  dispute  with  me,  for  by  faith  'I  apprehend  him 
who  hath  apprehended  me,'  and  put  me  into  his  bosom. 
Wherefore  I  will  be  bold  to  bid  Moses  with  his  tables,  and 
all  lawyers  with  their  books,  and  all  men  with  their  works, 
hold  their  peace  and  give  place  :§  so  that  I  say  unto  thee,  0 

nor  righteousness,  but  what  is  every  way  perfect ;  Rom.  iv.  5,  "  Be- 
lieveth  on  him  that  justifieth  the  ungodly."  And  to  plead  any  other  sort  of 
godliness  or  righteousness,  in  the  conflict  of  conscience  with  the  law,  is  vain. 
Gal.  iii.  10. 

*That  is,  Christ  hath  perfect  purity  of  nature  and  life,  which  is  all 
that  the  law  can  demand  in  point  of  conformity  and  obedience  to  its 
commandments ;  he  was  born  holy,  and  he  lived  holy  in  perfection. 
Now,  both  these  are  imputed  to  believers,  not  in  point  of  sanctification, 
but  of  justification  ;  for  without  the  imputation  of  them  both,  no  flesh 
could  be  justified  before  Grod,  because  the  law  demands  of  every  man 
purity  of  nature,  as  well  as  purity  of  life,  and  both  of  them  in  perfection ; 
and  since  we  have  neither  the  one  nor  the  other  in  ourselves,  we  must 
have  both  by  imputation,  else  we  must  remain  under  the  condemnation 
of  the  law.  So,  the  Palatine  Catechism.  "  Q.  How  art  thou  righteous 
before  God  ?  A.  The  perfect  satisfaction,  righteousness,  and  holiness  of 
Christ  is  imputed  and  given  unto  me,  as  if  I  had  neither  committed  any 
sin,  neither  were  there  any  blot  or  corruption  cleaving  unto  me.  Q.  60. 
The  use — If  Satan  yet  lay  to  my  charge.  Although  in  Christ  Jesus  thou 
hast  satisfied  the  punishment  which  thy  sins  deserved,  and  hast  put  on 
his  righteousness  by  faith,  yet  thou  canst  not  deny,  but  that  thy  nature 
is  corrupt,  so  that  thou  art  prone  to  all  ill,  and  thou  hast  in  thee,  the  seed  of 
all  vices.  Against  this  temptation  this  answer  is  sufficient.  That  by  the  good- 
ness of  God,  not  only  perfect  righteousness,  but  even  the  holiness  of  Christ 
also,  is  imputed  and  given  unto  me,"  &c.  Ibid. — "  The  satisfaction,  righteous- 
ness, and  holiness  of  Christ  alone  is  my  righteousness,  in  the  sight  of  God." 
Ibid,  quest.  61. 

t  Namely,  to  the  law  or  covenant  of  works,  which  has  no  power  over  me, 
who  am  now  married  to  another. 

X  Luther  expresses  it  thus,  "  What  I  am,  or  what  I  ought  to  do,  and  what 
not  to  do  ;  but  what  Christ  himself  is,  ought  to  do,  and  doth." 

§  Moses  with  his  tables,  here,  is  no  more,  in  the  sense  of  Luther  and 
our  author,  but  the  law,  as  it  is  the  covenant  of  works ;  the  which,  whoso 
in  the  conflict  of  conscience  with  it,  can  treat  at  this  rate,  he  is  strong  in 
faith,  and  happy  is  he.  Consider  the  Scripture  phrase,  John  v.  45, 
" There  is  one  that  accuseth  you,  even  Moses,  in  whom  ye  trust.'  Com- 
pare Rom,  ii.  17,  "  Behold,  thou  art  called  a  Jew,  and  restest  in  the 
LAW."  By  Moses  here,  is  not  meant  the  person  of  Moses,  but  Moses' 
law,  which  the  carnal  Jews  trusted  to  be  saved  and  justified  by  ;  that  is 
plainly,  by  the  law,  as  it  is  the  covenant  of  works.  And  in  our  author's 
judgment,  the  law  was  given  on  Mount  Sinai  as  the  covenant  of  works. 
And  he  shows,  that  although  Luther,  and  Calvin  too,  do  thus  exempt 
a  believer  from  the  law,  in  the  case  of  justification,  and  as  it  is  the  covenaut  of 
15 


170  THE   MAKROW   OF 

law  !  be  gone."  And  if  it  will  not  be  gone,  then  tbrust  it  out 
by  force,  says  Luther.* 

And  if  sin  offer  to  take  hold  of  you,  as  David  said  his  did 
on  him.  Psalm  xl.  12;  then  say  you  unto  it,  "Thy  strength, 
O  sin,  is  the  law,  1  Cor.  xv.  66,  and  the  law  is  dead  to  me, 
So  that,  O  sin,  thy  strength  is  gone ;  and  therefore  be  sure 
thou  shalt  never  be  able  to  prevail  against  me,  nor  do  me  any 
hurt  at  all."t 

And  if  Satan  take  you  by  the  throat,  and  by  violence  draw 
yoa  before  God's  judgment-seat,  then  call  to  your  husband, 
Christ,  and  say,  "Lord,  I  suffer  violence,  make  answer  for 
me,  and  help  me."  And  by  his  help  you  shall  be  enabled  to 
plead  for  yourself,  after  this  manner :  O  God  the  Father !  I 
am  thy  Son  Christ's ;  thou  gavest  me  unto  him,  and  thou  hast 
given  unto  him  "all  power,  both  in  heaven  and  in  earth,  and 
hast  committed  all  judgment  to  him ;"  and  therefore  I  will 
stand  to  his  judgment,  who  says,  "  he  came  not  to  judge  the 
world,  but  to  save  it ;"  and  therefore  he  will  save  me,  accord- 


works,  yet  do  they  not  so  out  of  the  case  of  justification,  and  as  it  is  the  law  of 
Christ.  P.  184—186.  And  so,  at  once,  clears  them  and  himself  from  that 
odious  charge  which  some  might  find  in  their  hearts  to  fix  upon  them  from 
such  expressions. 

*  Luther's  words  are,  "  Then  it  is  time  to  send  it  (the  law)  away,  and  if  it 
will  not  give  place,"  &c.     See  the  preceding  note. 

t  Here  is  the  use  to  be  made  of  the  same  former  doctrine,  in  the  con- 
flict of  conscience  with  sin.  Guilt,  even  the  guilt  of  revenging  wrath  is 
the  handle  by  which,  in  this  conflict,  sin  offers  to  take  hold  of  the  be- 
liever, as  it  did  of  David,  Psalm  xl.  12.  Who,  in  that  Psalm,  speaks  as 
a  type  of  Christ,  on  whom  the  guilt  of  the  elect's  sin  was  laid.  "  Now,  in 
respect  of  that  guilt,  the  strength  of  sin  is  the  law,  or  covenant  of  works, 
with  its  cursing  and  condemning  power,  from  which,  since  believers  are 
delivered,  that  strength  of  sin  is  gone  as  to  them  ;  they  are  free  from  the 
guilt  of  sin,  the  condemning  wrath  of  God."  Westra.  Confess,  chap. 
20.  art.  1. — "  The  revenging  wrath  of  God,  and  that  perfectly  in  this 
life."  Larg.  Cat.  quest.  77.  Whence  it  necessarily  follows,  that  sin,  in 
this  attack,  can  never  prevail  nor  really  hurt  them  in  this  point,  since 
there  neither  is,  nor  can  be,  any  such  guilt  remaining  upon  them.  How 
sin  may  otherwise  prevail  against  a  believer,  and  what  hurt  it  may  do  him 
in  other  respects,  the  author  expressly  teaches  here  and  elsewhere.  In 
the  manner  of  expression,  he  follows  famous  divines,  whose  names  are 
in  honour  in  the  church  of  Christ.  "  God  saith  unto  me,  I  will  forgive 
thee  thy  sin,  neither  shall  thy  sins  hurt  thee."  Luther,  Chos.  Serm. 
p.  40. — "Forasmuch  as  Jesus  Christ  hath,  by  one  infinite  obedience, 
made  satisfaction  to  the  infinite  majesty  of  God,  it  followeth,  that  my 
iniquities  can  no  more  fray  nor  trouble  me,  my  accounts  being  assuredly 
razed  by  the  precious  blood  of  Christ."  Beza,  Confess,  point  4.  art.  10. — 
"  Even  as  the  viper  that  was  upon  Paul's  hand,  though  the  nature  of  it 
was  to  kill  presently,  yet  when  God  had  charmed  it,  you  see  it  hurt  him 


MODEEN  DIVINITY.  171 

ing  to  his  office.  And  if  the  jury*  shouldf  bring  in  their  ver- 
dict that  thev  have  found  you  guilty,  then  speak  to  the  Judge, 
and  say.  In  case  any  must  be  condemned  for  my  transgres- 
sions, it  must  needs  be  Christ,  and  not  l;^  for  albeit  I  have 
committed  them,  yet  he  hath  undertaken  and  bound  himself 
to  answer  for  them,  and  that  by  the  consent  and  good-will  of 
God  his  Father:  and  indeed  he  hath  fully  satisfied  for  them. 

And  if  death  creep  upon  you,  and  attempt  to  devour  you  ; 
then  say,  "  Thy  sting,  0  death  1  is  sin ;  and  Christ  my  hus- 
band has  fully  vanquished  sin,  and  so  deprived  thee  of  thy 
sting;  and  therefore  do  I  not  fear  any  hurt  that  thou,  O 
death !  canst  do  unto  me."  And  thus  you  may  triumph 
with  the  apostle,  saying,  "Thanks  be  unto  God,  who  hath 
given  me  the  victory,  through  our  Lord  Jesus  Christ."  1  Cor. 
XV.  56,  57. 

And  thus  have  I  also  declared  unto  you  how  Christ,  in  the 
fulness  of  time,  performed  that  which  God  before  all  time 
purposed,  and  in  time  promised,  touching  the  helping  and 
delivering  of  fallen  mankind. 

And  so  have  I  also  done  with  the  "  Law  of  Faith." 

not  ;  so  it  is  with  sin,  though  it  be  in  us,  and  though  it  hang  upon  us,  yet 
the  venom  of  it  is  taken  away,  it  hurts  us  not,  it  condemns  us  not.  Dr.  Pi-eston 
on  Faith,  p.  51.  Hear  the  language  of  the  Spirit  of  God,  Luke  x.  19  ;  "  And 
uothing  shall  by  any  means  hurt  you." — "  Nothing  shall  hurt  their  souls,  as  to 
the  favour  of  God,  and  their  eternal  happiness,"  says  the  author  of  the  Supple- 
ment to  Poole's  Annot.  on  the  Text. 

*  The  tea  commandments. 

t  By  your  own  conscience. 

X  See  page  153,  note*. 


THE  MARROW  OF 

CHAPTER  III. 
OF  THE  LAW  OF   CHRIST. 

Sect.  1.  The  nature  of  the  Law  of  Christ. — 2.  The  law  of  the  ten  com- 
mandments a  rule  of  lite  to  believers. — 3.  Antinomian  objections  an- 
swered.— 4.  The  necessity  of  marks  and  signs  of  grace. — 5.  Antinomian 
objections  answered. — 6.  Holiness  and  good  works  attained  to  only  by 
faith. — 7.  Slavish  fear  and  servile  hope  not  the  springs  of  true  obe- 
dience.— 8.  The  efficacy  of  faith  for  holiness  of  heart  and  life. — 9.  Use 
of  means  for  strengthening  of  faith. — 10.  The  distinction  of  the  law  of  works, 
and  law  of  Christ,  applied  to  six  paradoxes. — 11.  The  use  of  that  distinction 
in  practice. — 12.  That  distinction  a  mean  betwixt  Legalism  and  Antinomian- 
ism. — 13.  How  to  attain  to  assurance. — 14.  Marks  and  evidences  of  true 
faith. — 15.  How  to  recover  lost  evidences. — 16.  Marks  and  signs  of  union 
with  Christ. 

Sect.  1. — Nora.  Then  sir,  I  pray  you,  proceed  to  speak  of  the 
law  of  Christ ;  and  JBrst,  let  us  hear  what  the  law  of  Christ  is. 

Evan.  The  law  of  Christ,  in  regard  of  substance  and 
matter,  is  all  one  with  the  law  of  works,  or  covenant  of  works. 
Which  matter  is  scattered  through  the  whole  Bible,  and 
summed  up  in  the  decalogue,  or  ten  commandments,  com- 
monly called  the  moral  law,  containing  such  things  as  are 
agreeable  to  the  mind  and  will  of  God,  that  is,  piety  towards 
God,  charity  towards  our  neighbour,  and  sobriety  towards 
ourselves.  And  therefore  was  it  given  of  God  to  be  a  true 
and  eternal  rule  of  righteousness,  for  all  men,  of  all  nations, 
and  at  all  times.  So  that  evangelical  grace  directs  a  man  to 
no  other  obedience  than  that  whereof  the  law  of  the  ten  com- 
mandments is  to  be  the  rule.* 

Nom.   But  yet,    sir,  I   conceive,  that  though  (as  you  say) 

*  The  author  here  teaches,  that  the  matter  of  the  law  of  works  and  of 
the  law  of  Christ,  is  one,  namely,  the  ten  commandments,  commonly 
called  the  moral  law. — See  p.  28,  note*.  And  that  this  law  of  the  ten 
commandments  was  given  of  God,  and  so  of  divine  authority,  to  be  a 
rule  of  righteousness  for  men  to  walk  by  ;  a  true  rule  agreeable  in  all  things 
to  the  divine  nature  and  will ;  an  eternal  rule,  indispensable,  ever  to  con- 
tinue, without  interruption  for  any  one  moment ;  and  that  for  all  men, 
good,  bad,  saints  and  sinners,  of  all  nations,  Jews  and  Gentiles,  and  at  all 
times,  in  all  ages,  from  the  moment  of  man's  creation,  before  the  fall,  and 
after  the  fall ;  before  the  covenant  of  Avorks,  under  the  covenant  of  works, 
and  under  the  covenant  of  grace,  in  its  several  periods.  Thus  he  asserts  this 
great  truth,  in  terms  used  by  orthodox  divines,  but  with  a  greater  variety  of 
expression  tlian  is  generally  used  upon  this  head,  the  which  serves  to 
inculcate  it  the  more.  And  speaking  of  the  ten  commandments,  he 
declares  in  these  words,  "That  neither  hath  Christ  delivered  believers 
any  otherwise  from  them,  than  as  they  are  the  covenant  of  works.  The 
scope  of  this  part  of  the  book,  is  to  show  that  believers  ought  to  receive 


MODERN   DIVINITY.  173 

the  law  of  Christ,  in  regard  of  substance  and  matter,  be  all  one 
with  the  law  of  works,  yet  their  forms  do  differ. 

Evan.  True,  indeed ;  for  (as  you  have  heard)  the  law  of 
works  speaks  on  this  wise,  "  Do  this  and  thou  shalt  live ; 
and  if  thou  do  it  not,  then  thou  shalt  die  the  death :"  but  the 
law  of  Christ  speaketli  on  this  wise,  Ezek.  xvi.  6,  "And  when 
I  passed  by  thee,  and  saw  thee  polluted  in  thine  own  blood,  I 
said  unto  thee,  when  thou  wast  in  th}'  blood,  live." — John  xi. 
26,  "  And  whosoever  liveth  and  believeth  in  me,  shall  never 
die."* — Eph,  v.  1,  2,  "  Be  ye  therefore  followers  of  God,  as 


them  as  the  law  of  Christ,  whom  we  believe  to  be  with  the  Father,  and 
the  Holy  Ghost,  the  eternal  Jehovah,  the  Supreme,  the  most  High  God ; 
and  consequently  as  a  law  having  a  commanding  power,  and  binding  force, 
upon  the  believer,  from  the  authority  of  God,  and  not  as  a  simple  pas- 
sive rule,  like  a  workman's  rule,  that  hath  no  authority  over  him,  to 
command  and  bind  him  to  follow  its  direction.  Nay,  our  author  owns 
the  ten  commandments  to  be  a  law  to  believers,  as  well  as  others, 
again  and  again  commanding,  requiring,  forbidding,  reproving,  condemn- 
ing sin,  to  which  believers  must  yield  obedience,  and  fenced  with  a 
f)enalty,  which  transgressing  believers  are  to  fear,  as  being  under  the 
aw  to  Christ.  These  things  are  so  manifest,  that  it  is  quite  beyond  my 
reach  to  conceive  how,  from  the  author's  doctrine  on  this  head,  and  es- 
pecially from  the  passage  we  are  now  upon,  it  can  be  inferred  that  he 
teaches,  that  the  believer  is  not  under  the  law  as  a  rule  of  life  ;  or  can 
be  affirmed  that  he  does  not  acknowledge  the  law's  commanding  power, 
and  binding  force  upon  the  believer,  but  makes  it  a  simple  passive  rule 
to  him ;  unless  the  meaning  be,  that  the  author  teaches,  "  That  the 
believer  is  not  under  the  covenant  of  works  as  a  rule  of  life  ?"  or,  "  That 
the  law,  as  it  is  the  covenant  of  works,  is  not  a  rule  of  life  to  the  believer ; 
and  that  he  does  not  acknowledge  the  commanding  power,  and  binding 
force  of  the  covenant  of  works  upon  the  believer  ;  nor  that  obedience  is 
commanded  him  upon  the  pain  of  the  curse,  and  bound  upon  him  with 
the  cords  of  the  threatening  of  eternal  death  in  hell."  For,  otherwise,  it 
is  evident  that  he  teaches  the  law  of  the  ten  commandments  to  be  a  rule 
of  life  to  a  believer,  and  to  have  a  commanding  and  binding  power  over 
him.  Now,  if  these  be  errors,  the  author  is  undoubtedly  guilty  ;  and  if 
his  sentiments  on  these  heads  were  proposed  in  those  terms,  as  the  thing 
itself  doth  require,  no  wrong  would  be  done  him  therein.  But  that  these 
are  gospel-truths,  appears  from  what  is  already  said :  and  the  contrary 
doctrines  do  all  issue  out  of  the  womb  of  that  dangerous  position,  "  That 
the  believer  is  not  set  free  both  from  the  commanding  and  condemning 
power  of  the  covenant  of  works," — of  which  before.  See  p.  22,  note*,  and  p.  26, 
note*. 

*  These  texts  are  adduced  to  show,  that  they  to  whom  the  law  of  the 
ten  commandments  is  given,  as  the  law  of  Christ,  are  those  who  have 
already  received  life,  even  life  that  shall  never  end  ;  and  that  of  God's 
free  gift,  before  they  were  capable  of  doing  good  works  ;  who  therefore 
need  not  to  work  for  life,  but  from  life.  '•  Tiie  preface  to  the  ten  com- 
mandments teaches  us,  that  because  God  is  the  Lord,  and  our  God,  and 
Redeejier,  therefore  we  are  bound  to  keep  all  his  commandments." 
15  * 


174  THE   MAEROW   OF 

dear  children:  and  walk  in  love,  as  Christ  hath  loved  us." 
And  "  if  ye  love  me,  keep  my  commandments,"  John  xiv,  15. 
And  "if  they  break  my  statutes,  and  keep  not  my  command- 
ments, then  will  I  visit  their  transgressions  with  a  rod,  and 
their  iniquity  with  stripes  ;  nevertheless  my  loving-kindness 
will  I  not  utterly  take  away  from  him,  nor  suffer  my  faithful- 
ness to  fail,"  Psalm  Ixxxix.  31—33.  Thus,  you  see,  that 
both  these  laws  agree  in  saying,  "  Do  this."  But  here  is  the 
difference;  the  one  saith,  "Do  this  and  live;"  and  the  other 
saith,  "Live,  and  do  this;"  the  one  saith.  Do  this /or  life; 
the  other  saith.  Do  this  from  life :  the  one  saith,  "  If  thou  do 
it  not,  thou  shalt  die ;"  the  other  saith,  "  If  thou  do  it  not, 
I  will  chastise  thee  with  the  rod."*  The  one  is  to  be  delivered 
by  God  as  he  is  Creator  out  of  Christ,  only  to  such  as  are 
out  of  Christ ;  the  other  is  to  be  delivered  by  God,  as  he  is 
a  Redeemer  in  Christ,  only  to  such  as  are  in  Christ.f  Where- 
fore, neighbour  Neophytus,  seeing  that  you  are  now  in  Christ, 

Luke  i.  74,  "  That  we  being  delivered  out  of  the  hands  of  our  ene- 
mies, might  serve  him  without  fear." — 1  Pet.  i.  15,  "  As  he  that  hath 
called  you  is  holy,  so  be  ye  holy  ;  because  it  is  written,  Be  ye  holy  for  I  am 
holy.  Forasmuch  as  ye  know,  that  ye  were  not  redeemed  with  corruptible 
things — but  with  the  precious  blood  of  Christ."     Short.  Cut.  with  the  Scrip- 

*  See  pages  113,  114,  notes*,  \.  Of  this  penalty  of  the  law  of  Christ,  the 
author  treats  afterwards. 

t  To  direct  the  believer  how  to  receive  the  law  of  the  ten  command- 
ments with  application  to  himself,  he  assigns  this  difference  betwixt  the 
law  of  woiks  and  the  law  of  Christ.  The  one,  namely,  the  law  of  works, 
is  the  law  of  the  ten  commandments,  but  supposed  to  be  delivered  by 
God  as  he  is  Creator  out  of  Christ;  and  so  standing  in  relation  to  man, 
only  as  Creator,  not  as  Redeemer ;  the  other,  namely,  the  law  of  Christ, 
is  the  same  law  of  the  ten  commandments,  but  supposed  to  be  delivered 
by  God,  as  he  is  not  only  Creator  but  Redeemer  in  Christ.  And  al- 
though the  notion  of  Creator  doth  not  imply  that  of  Redeemer,  yet  the 
latter  implies  the  former  ;  as  he  is  Redeemer,  he  is  sovereign  Lord  Crea- 
tor, else  we  are  yet  in  our  sins,  for  none  of  inferior  dignity  could  remove 
our  offence  or  guilt ;  but  the  word  of  truth  secures  this  foundation  of  be- 
lievers' safety  and  comfort ;  Isa.  xliv.  6,  24,  '*  Thus  saith  the  Lord,  the 
King  of  Israel,  and  his  Redeemer,  the  Lord  of  hosts,  I  am  the  First,  and 
I  am  the  Last,  and  besides  me  there  is  no  God.  Thus  saith  the  Lord, 
thy  Redeemer,  and  He  that  formed  thee  from  the  womb,  I  am  the  Lord 
that  maketh  all  things,  that  stretcheth  forth  the  heavens  alone,  that 
spreadeth  abroad  the  earth  by  myself." — Chap.  liv.  5,  "  Thy  Maker  is  thine 
Husband." 

Now,  the  law  of  the  ten  commandments  is  given,  the  former  way,  only 
to  unbelievers,  or  such  as  are  out  of  Christ,  the  latter  way  to  believei-s, 
or  such  as  are  in  Christ.  And  to  prove  whether  this  be  a  A-ain  distinc- 
tion or  not,  one  needs  but  to  consult  the  conscience,  when  thoroughly 
awakened,  whether  it  is  all  a  case  to  it,  to  receive  the  law  of  the  ten 


MODERN   DIVINITY.  175 

beware  that  you  receive  not  the  ten  commandments  at  the 
hands  of  God  out  of  Christ,  nor  yet  at  the  hands  of  Moses,  but 
only  at  the  hands  of  Christ ;  and  so  shall  you  be  sure  to  re- 
ceive them  as  the  law  of  Christ  * 

Nom.  But,  sir,  may  not  God  out  of  Christ  deliver  the  ten 
commandments,  as  the  law  of  Christ? 

Evan.  O  no !  for  God  out  of  Christ  stands  in  relation  to 
man,  according  to  the  tenor  of  the  law  as  it  is  the  covenant  of 
works  ;  and,  therefore,  can  speak  to  man  upon  no  other  terms 
than  the  terms  of  that  covenant.f 

commandnients  in  the  thunders  from  Mount  Sinai,  or  in  the  still  small  voice, 
out  of  the  tabernacle,  that  is,  from  an  absolute  God,  or  from  a  God  ia 
Christ. 

It  is  true,  unbelievers  are  not  under  the  law,  as  it  is  the  law  of  Christ; 
and  that  is  their  misery,  even  as  it  is  the  misery  of  the  slaves,  that  the  com- 
mands of  the  master  of  the  family,  though  the  matter  of  them  be  the  very 
same  to  them,  and  to  the  children,  yet  they  are  not  fatherly  commands  to  them, 
as  they  are  to  the  children,  but  purely  masterly.  And  they  are  not  hereby 
freed  from  any  duty,  within  the  compass  of  the  perfect  law  of  the  ten  com- 
mandments ;  for  these  commands  are  the  matter  of  the  law  of  works,  as  well 
as  of  the  law  of  Christ.  Neither  are  they  thereby  exempted  from  Christ's 
authority  and  jurisdiction,  since  the  law  of  works  is  his  law,  as  he  is  with  the 
Father  and  the  Holy  Ghost,  the  Sovereign  Lord  Creator :  yea,  and  even  as 
Mediator,  he  rules  in  the  midst  of  his  enemies,  and  over  them,  with  a  rod  of 
iron. 

*  The  receiving  of  the  ten  commandments  at  the  hands  of  Christ,  is 
here  opposed,  (1.)  To  the  receiving  of  them  at  the  hands  of  God  out  of 
Christ.  (2.)  To  the  receiving  of  them  at  the  hands  of  Moses,  namely,  as 
our  Lawgiver.  The  first  is  a  receiving  of  them  immediately  from  God, 
without  a  Mediator  ;  and  so  receiving  of  them  as  the  law  of  works.  The 
second  is  a  receiving  of  them  from  Christ,  the  true  Mediator,  yet  imme- 
diately by  the  intervention  of  a  typical  one,  and  so  is  a  receiving  of  them 
as  a  law  of  Moses,  the  typical  Mediator,  who  delivered  them  from  the 
ark  or  tabernacle.  To  this  it  is,  and  not  to  the  delivering  of  them  from 
Mount  Sinai,  that  the  author  doth  here  look,  as  is  evident  from  his  own  words, 
page  18L  The  former  manner  of  receiving  them  is  not  agreeable  to  the 
state  of  real  believers,  since  they  never  were,  nor  are  given  in  that  manner 
to  believers  in  Christ,  but  only  to  unbelievers,  whether  under  the  Old  or  New 
Testament.  The  latter  is  not  agreeable  to  the  state  of  New  Testament  be- 
lievers, since  the  true  Mediator  is  come,  and  is  sealed  of  the  Father,  as  the 
great  Prophet,  to  whom  Moses  must  give  place.  Matt.  xvii.  5 ;  Acts  iii.  22. 
See  Turret,  loc.  11.  q.  24,  th.  15.  However,  the  not  receiving  of  Moses  as  the 
lawgiver  of  the  christian  church,  carries  no  prejudice  to  the  honour  of  that 
faithful  servant ;  nor  to  the  receiving  of  his  writings,  as  the  word  of 
God,  they  being  of  divine  inspiration,  yea,  and  the  fundamental  divine 
revelation, 

f  This  plainly  concludes,  that  to  receive  the  law  of  the  ten  commandments 
from  God,  as  Creator  out  of  Christ,  is  to  receive  them  as  the  law  (or  covenant) 
of  works  ;  unless  men  will  fancy,  thivt  after  God  hath  made  two  covenants,  the 
one  of  works,  the  other  of  grace,  he  will  yet  deal  with  them  neither  in  the  way 
of  the  one,  nor  of  the  other. 


176  THE   MARROW   OF 

Sect,  2. — Nom.  But,  sir,  why  may  not  believers  amongst  the 
Gentiles  receive  the  ten  commandments  as  a  rule  of  life,  at 
the  hands  of  Moses,  as  well  as  the  believers  amongst  the  Jews 
did? 

Evan.  For  answer  hereunto,  I  pray  you  consider  that,  the 
ten  commandments  being  the  substance  of  the  law  of  nature  * 
engraven  in  the  heart  of  man  in  innocency,  and  the  express 
idea,  or  representation  of  God's  own  image,  even  a  beam  of  his 
own  holiness,  were  to  have  been  a  rule  of  life  both  to 
Adam  and  his  posterity,  though  they  never  had  been  the  cove- 
nant of  works  ;f  but  being  become  the  covenant  of  words,  they 
were  to  have  been  a  rule  of  life  to  them,  as  a  covenant  of 
works.:}:  And  then,  being  as  it  were  raised  out  of  man's  heart 
by  his  fall,  they  were  made  known  to  Adam,  and  the  rest  of 
the  believing  fathers,  by  visions  and  revelations,  and  so  were  a 


*  Calling  the  ten  commandments  but  the  substance  of  the  law  of  na- 
ture, he  plainly  intimates,  that  they  were  not  the  whole  of  that  law,  but 
that  the  law  of  nature  had  a  penal  sanction.  Compare  his  speaking  of 
the  same  ten  commands,  still  as  the  substance  of  the  law  of  works,  and  of 
the  law  of  Christ,  pages  170,  171.  Indeed,  he  is  not  of  opinion,  that  a 
penal  sanction  is  inseparable  from  the  law  of  nature.  That  would  put  the 
glorified  saints,  and  confirmed  angels  in  heaven,  (to  say  nothing  more,) 
under  a  penal  sanction  too  ;  for  without  question,  they  are,  and  will  re- 
main for  ever,  under  the  law  of  nature.  The  truth  is,  the  law  of  nature  is 
suited  both  to  the  nature  of  God,  and  to  the  nature  of  the  creature ;  and 
there  is  no  place  for  a  penal  sanction,  where  there  is  no  possibility  of  trans- 
gression. 

fThe  ten  commands  being  the  substance  of  the  law  of  nature,  a 
representation  of  God's  image,  and  a  beam  of  his  holiness,  behoved  for 
ever  unalterably  to  be  a  rule  of  life  to  mankind,  in  all  possible  states, 
conditions,  and  circumstances ;  nothing  but  the  utter  destruction  of  hu- 
man nature,  and  its  ceasing  to  be,  could  divest  them  of  that  office,  since  God 
is  unchanging  in  his  image  and  holiness.  Hence,  their  being  a  rule  of 
life  to  Adam  and  his  posterity,  had  no  dependence  on  their  becoming 
the  covenant  of  works  ;  but  they  would  have  been  that  rule,  though  there 
never  had  been  any  such  covenant :  yea,  whatever  covenant  was  introduced, 
whether  of  works  or  of  grace,  whatever  form  might  be  put  upon  them,  they 
behoved  still  to  remain  the  rule  of  life ;  no  covenant,  no  form  whatsoever, 
could  ever  prejudice  this  their  royal  dignity.  Now,  whether  this  state 
of  the  matter,  or  their  being  the  covenant  of  works,  which  was  merely 
accessory  to  them,  and  might  never  have  been  at  all,  is  the  firmer  foun- 
dation, to  build  their  being  a  rule  of  life  upon,  is  no  hard  question  to  deter- 
mine. 

J  And  would  have  been  so  always  to  them  all,  till  they  had  perfectly  fulfilled 
that  covenant,  had  they  not  been  divested  of  that  form,  unto  believers,  through 
Jesus  Christ  their  surety.  To  them  they  remain  to  be  a  rule  of  life,  but  not 
under  the  form  of  the  covenant  of  works ;  but  to  unbelievers  they  are,  and 
still  will  be,  a  rule  of  life  under  that  form. 


MODERN  DIVINITY.  l77 

rule  of  life  to  him  ;^  yet  not  as  the  covenant  of  works,  as 
they  were  before  his  fall,  and  so  continued  until  the  time  of 
Moses.  And  as  they  were  delivered  by  Moses  unto  the  be- 
lieving Jews  from  the  ark,  and  so  as  from  Christ,  they  were  a 
rule  of  life  to  them,  until  the  time  of  Christ's  coming  in  the 
flesh.f  And  since  Christ's  coming  in  the  flesh,  they  have 
been  and  are  to  be,  a  rule  of  life  both  to  believing  Jews  and 
believing  Gentiles,  unto  the  end  of  the  world;  not  as  they  are 
delivered  by  Moses,  but  as  they  are  delivered  by  Christ :  for 
when  Christ  the  Son  comes  and  speaks  himself,  then  Moses 
the  servant  must  keep  silence;  according  as  Moses  himself 
foretold,  Acts  iii.  22,  saying,  "A  prophet  shall  the  Lord  your 
God  raise  up  unto  yoa  of  your  brethren,  like  unto  me;  him 
shall  ye  hear  in  all  things  which  he  shall  say  unto  you.":}:  And, 
therefore,  when  the  disciples  seemed  to  desire  to  hear  Moses 


*  And  to  them.  One  will  not  think  strange  to  hear,  that  the  ten  com- 
mands were,  as  it  were,  razed  out  of  man's  heart  by  the  fall,  if  one 
considers  the  spirituality  and  vast  extent  of  them,  and  that  they  were,  in 
their  perfection  engraven  on  the  heart  of  man,  in  his  creation,  and  doth 
withal  take  notice  of  the  ruin  brought  on  man  by  the  fall.  Hereby  he 
indeed  lost  the  very  knowledge  of  the  law  of  nature,  if  the  ten  commands 
are  to  be  reckoned,  as  certainly  they  are,  the  substance  and  matter  of 
that  law  ;  although  he  lost  it  not  totally,  but  some  remains  thereof  were 
left  with  him.  Concerning  these  the  apostle  speaks,  Rom.  i.  19,  20  ;  and 
ii.  14,  15.  And  our  author  teaches  expressly,  that  the  law  is  partly 
known  by  nature,  that  is,  in  its  corrupt  state.  See  page  181.  And  here 
he  says,  not  simply,  that  the  ten  commandments  were  razed,  though  in 
another  case  (page  44,)  he  speaks  after  that  manner,  where  yet  it  is  evi- 
dent he  means  not  a  razing  quite;  but  he  says,  "They  were,  as  it  were, 
razed."  But  what  are  these  remains  of  them  in  comparison  with  that 
body  of  natural  laws,  fairly  written,  and  deeply  engraven,  on  the  heart  of 
innocent  Adam  ?  If  they  were  not,  as  it  were,  razed,  what  need  is  there 
of  writing  a  new  copy  of  them  in  the  hearts  of  the  elect,  according  to  the 
promise  of  the  new  covenant  ?  "  I  will  put  my  laws  into  their  hearts, 
and  in  their  minds  will  I  write  them,"  Heb.  x,  16,  and  viii.  10  ;  Jer. 
xxxi.  33.  What  need  was  there  of  writing  them  in  the  book  of  the  Lord, 
the  Bible,  in  which  they  were  made  known  again  to  us,  as  they  were  to 
Adam  and  the  believing  fathers,  the  author  speaks  of,  by  visions  and  re- 
velations ?  the  latter  being  as  necessary  to  them  as  the  former  is  to  us,  for  that 
end,  since  these  supplied  to  them  the  want  of  the  Scriptures.  As  for  those, 
who  neither  had  these  visions  and  revelations  given  to  themselves,  nor  the 
doctrine  thereby  taught  communicated  to  them  by  others,  it  is  manifest  they 
could  have  no  more  knowledge  of  those  laws,  than  was  to  be  found  among  the 
ruins  of  mankind  in  the  fall. 

f  As  to  the  delivering  of  the  ten  commandments  from  the  ark,  or  the 
tabernacle,  see  the  sense  of  it,  and  the  Scripture  ground  for  it.  Page  74,  note*, 
and  page  83,  note  f. 

X  See  page  175,  note  *. 


178  THE   MAKROW  OF 

and  Elias*  speak  on  the  mountain  Tabor,  thej  were  presently 
taken  away ;  and  a  voice  came  out  of  the  cloud,  saying,  "  This 
is  my  beloved  Son  in  whom  I  am  well  pleased ;  hear  ye  him," 
Matt.  xvii.  4,  5.  As  if  the  Lord  had  said,  You  are  not  now  to 
hear  either  Moses  or  Elias,  but  my  "  well-beloved  Son  ;"  and, 
therefore,  I  say  unto  you.  Hear  HiM.f  And  is  it  not  said, 
Heb.  i.  2,  "  That  in  these  last  days  God  hath  spoken  to  us  by 
his  Son?"  and  doth  not  the  apostle  say,  "Let  the  word  of 
Christ  dwell  in  you  richly  ;  and  whatsoever  you  do,  in  word 
or  deed,  do  all  in  the  name  of  our  Lord  Jesus  Christ."  The 
wife  must  be  subject  unto  the  husband,  as  unto  Christ ;:{:  the 
child  must  yield  obedience  to  his  parents,  as  unto  Christ  ;  and 
the  believing  servant  must  do  his  master's  business,  as  Christ's 
business;  for  says  the  apostle,  "Ye  serve  the  Lord  Christ," 
Col.  iii.  16 — 24.  Yea,  says  he  to  the  Galatians,  "  Bear  ye  one 
another's  burdens,  and  so  fidfil  the  law  of  Christ,"  Gal.  vi.  2. 

Ant.  Sir,  I  like  it  very  well,  that  you  say,  Christ  should  be 
a  Christian's  teacher,  and  not  Moses  ;  but  yet  I  question  whe- 
ther the  ten  commandments  may  be  called  the  law  of  Christ ; 
for  where  can  you  find  them  repeated,  either  by  our  Saviour, 
or  his  apostles,  in  the  whole  New  Testament  ? 

Evan.  Though  we  find  not  that  they  are  repeated  in  such 
a  method  as  they  are  set  down  in  Exodus  and  Deuteronomy, 
yet  so  long  as  we  find  that  Christ  and  his  apostles  did  require 
and  command  these  things,  that  are  therein  commanded,  and 
reprove  and  condemn  those  things  that  are  therein  forbidden, 
and  that  both  by  their  lives  and  doctrines,  it  is  sufficient  to 
prove  them  to  be  the  law  of  Christ.§ 

*  The  former,  the  giver  of  the  law,  the  latter  the  restorer  of  it. 

f  "  Which  words  establish  Christ  as  the  only  doctor  and  teacher  of  his 
church ;  the  only  one  whom  he  had  betrusted  to  deliver  his  truths  and  will  to 
his  people ;  the  only  one  to  whom  Christians  are  to  hearken,"  Sup.  to  Poole's 
Annot.  on  Matt.  xvii.  5. 

X "  Wives,  submit  yourselves  unto  your  husbands  as  unto  the  Lord," 
Eph.  V.  22. 

I  Whether  or  not  this  be  suflBcient  to  prove  them  to  be  the  law  of 
Christ,  having  a  divine,  authoritative,  binding  power  on  men's  consciences, 
notwithstanding  of  the  term  doctrines  here  used  by  the  author,  one  may 
judge  from  these  texts  :  Matt,  vii,  28,  29,  "  The  people  were  astonished 
at  his  doctrine,  for  he  taught  them  as  one  having  authority,  and  not  as  the 
sci'ibes." — John  vii.  16,  "My  doctrine  is  not  mine,  but  His  that  sent  me." 
— Heb.  i.  1 — 3,  "  God,  who  at  sundry  times,  and  in  divers  manners,  spake 
in  time  past  unto  the  fathers,  by  the  prophets,  hath  in  these  last  days 
spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all  things, 
by  whom  also  he  made  the  worlds ;  who  being  the  brightness  of  his  glory, 
and   the  express   image   of  his  person,"   &c. — Matt,   xxvii.  18 — 20,   "  All 


MODERN    DIVINITY.  179 

Ant.  I  think,  indeed,  thej  have  done  so,  touching  some  of 
the  commandments,  but  not  touching  all. 

Evan.  Because  you  say  so,  I  entreat  you  to  consider, — 

Is^,  Whether  the  true  knowledge  of  God  required,  John  iii. 
19  ;  and  the  want  of  it  condemned,  2  Thess.  i.  8  ;  and  the  true 
love  of  God  required.  Matt.  xxii.  37 ;  and  the  want  of  it  re- 
proved, John  V.  42  ;  and  the  true  fear  of  God  required,  1  Pet. 
ii.  17  ;  Heb.  xii.  28  ;  and  the  want  of  it  condemned,  Eora.  iii. 
18  ;  and  the  true  trusting  in  God  required,  and  the  trusting 
in  the  creature  forbidden,  2  Cor.  i.  9 ;  1  Tim.  vi.  17 ;  be  not 
the  substance  of  the  first  commandment. 

And  consider,  2dly^  Whether  the  "  hearing  and  reading  of 
God's  word,"  commanded,  John  v.  39  ;  Rev.  i.  3  ;  and  "  prayer," 
required,  Rom.  xii.  12  ;  1  Thess.  v.  17 ;  and  "  singing  of 
psalms,"  required,  Col.  iii.  16 ;  James  v.  13 ;  and  whether 
"  idolatry,"  forbidden,  1  Cor.  x.  14 ;  1  John  v.  21 ;  be  not  the 
substance  of  the  second  commandment. 

And  consider,  2tdly^  Whether  "  worshipping  of  God  in 
vain,"  condemned.  Matt.  xv.  9  ;  and  "  using  vain  repetitions 
in  prayer,"  forbidden.  Matt.  vi.  7  ;  and  "  hearing  of  the  word 
only,  and  not  doing,"  forbidden,  James  i.  22  ;  whether  "  wor- 
shipping God  in  spirit  and  truth,"  commanded,  John  iv.  24 ; 
and  "praying  with  the  spirit  and  with  understanding  also;" 
and  "  singing  with  the  spirit"  and  "  with  understanding  also," 
commended,  1  Cor.  xiv.  15  ;  and  "  taking  heed  what  we  hear," 
Mark  iv.  24 ;  be  not  the  substance  of  the  third  command- 
ment. 

Consider,  'ithly^  Whether  Christ's  rising  from  the  dead  the 
first  day  of  the  week,  Mark  xvi.  2,  9  ;  the  disciples  assembling, 
and  Christ's  appearing  unto  them,  two  several  first  days  of  the 
week,  John  xx.  19,  26  ;  and  the  disciples  coming  together  and 
breaking  bread,  and  preaching  afterwards  on  that  day.  Acts 
XX.  7  ;  1  Cor.  xvi.  2  ;  and  John's  being  in  the  Spirit  on  the 
Lord's  day.  Rev.  i.  10 ;  I  say,  consider  whether  these  things  do 
not  prove,  that  the  first  day  of  the  week  is  to  be  kept  as  the 
Christian  Sabbath. 

Consider,  bthly,  Whether  the  apostle's  saying,  "  Children, 


power  is  given  unto  me  in  heaven  and  earth :  go  ye,  therefore,  and  teach 
all  nations,  to  observe  all  things  whatsoever  I  have  commanded  you."  The 
original  word,  in  the  Old  Testament,  rendered  law,  doth  properly  signify  a  doc- 
trine, Hence,  Matt.  xv.  9,  "  Teaching  for  doctrines  the  commandments  of  men," 
'.  e.,  the  laws  and  commands  of  men,  for  the  laws  and  commands  of  God. 
Compare  verses  4 — 6. 


180  THB  MABROW  OF 

obey  your  parents  in  the  Lord,  for  this  is  right :  honour  thy 
father  and  thy  mother,  which  is  the  first  commandment  with 
promise,"  Eph.  vi.  1,  2,  and  all  these  other  exhortations,  given 
by  him  and  the  apostle  Peter,  both  to  inferiors  and  superiors, 
to  do  their  duty  to  each  other,  Eph.  v.  22,  25  ;  Eph.  vi.  4,  5, 
9  ;  Col.  iii.  18—22  ;  Tit.  iii.  1 ;  1  Pet.  iii.  1 ;  1  Pet.  ii.  18  ; 
I  say,  consider  whether  all  these  places  do  not  prove  that  the 
duties  of  the  fifth  commandment  are  required  in  the  New  Tes- 
tament. 

Here  you  see  are  five  of  the  ten  commandments ;  and  as 
for  the  other  five,  the  apostle  reckons  them  up  altogether,  say- 
ing, "  Thou  shalt  not  commit  adultery,  Thou  shalt  not  kill. 
Thou  shalt  not  steal,  Thou  shalt  not  bear  false  witness.  Thou 
shalt  not  covet,"  Eom.  xiii.  9.  Now,  judge  you  whether  the 
ten  commandments  be  not  repeated  in  the  New  Testament ; 
and  so  consequently  whether  they  be  not  the  law  of  Christ, 
and  whether  a  believer  be  not  under  the  law  to  Christ,  or 
"  in  the  law  through  Christ,"  as  the  apostle's  phrase  is,  1  Cor. 
ix.  21. 

Sect.  3. — Ant.  But  yet,  sir,  as  I  remember,  both  Luther  and 
Calvin  do  speak  as  though  a  believer  were  so  quite  freed  from 
the  law  by  Christ,  as  that  he  need  not  make  any  conscience  at 
all  of  yielding  obedience  to  it. 

Evan.  I  know  right  well  that  Luther  on  the  Galatians, 
p.  59,  says,  "  The  conscience  hath  nothing  to  do  with  the  law  or 
works  ;"  and  that  Calvin,  in  his  Instit.  p.  403,  says,  "  The  con- 
science of  the  faithful,  when  the  affiance  of  their  justifica- 
tion before  God  is  to  be  sought,  must  raise  and  advance  them- 
selves above  the  law,  and  forget  the  whole  righteousness  of 
the  law,  and  lay  aside  all  thinking  upon  works."  Now,  for 
the  true  understanding  of  these  two  worthy  servants  of  Christ, 
two  things  are  to  be  considered  and  concluded.  First,  That 
when  they  speak  thus  of  the  law,  it  is  evident  they  mean  only 
in  the  case  of  justification.  Secondly,  That  when  the  con- 
science hath  to  do  with  the  law  in  the  case  of  justification,  it 
hath  to  do  with  it  only  as  it  is  the  covenant  of  works ;  for  as 
the  law  is  the  law  of  Christ,  it  neither  justifies  nor  condemns.* 


*  That  is,  the  law  of  the  ten  commandments,  commonly  called  the  moral 
law,  as  it  is  the  law  of  Christ,  neither  justifies  nor  condemns  men's  per- 
sons in  the  sight  of  God.  How  can  it  do  either  the  one  or  the  other  as 
such,  since  to  be  under  it,  as  it  is  the  law  of  Christ,  is  the  peculiar  pri- 
vilege of  believers,  already  justified  by  grace,  and  set  beyond  the  reach 
of  condemnation  ;   according  to  that  of  the  apostle,  Rom.  viii.  1,  "  There 


MODERN   DIVINITY.  I81 

And  so,  if  you  understand  it  of  the  law,  as  it  is  the  covenant 
of  works,  according  to  their  meaning,  then  it  is  most  true 
what  they  say ;  for  why  should  a  man  let  the  law  come  into 
his  conscience?  That  is,  why  should  a  man  make  any  con- 
science of  doing  the  law,  to  be  justified  thereby,  considering  it 
as  a  thing  impossible  ?  Nay,  what  need  hath  a  man  to  make 
conscience  of  doing  the  law  to  be  justified  thereby,  when  he 
knows  he  is  already  justified  another  way  ?  Nay,  what  need 
hath  a  man  to  make  conscience  of  doina:  that  law,  which  is 


is,  therefore,  now  no  condemnation  to  them  which  are  in  Christ  Jesus?" 
But  to  say  that  this  makes  the  law  of  Christ  despicable,  is  to  forget  the 
sovereign  authority  of  God  in  him,  his  matchless  love  in  dying  for  sin- 
ners, the  endearing  relations  wherein  he  stands  to  his  people,  and  upon 
the  one  hand,  the  enjoyment  of  actual  communion  and  fellowship  with 
God,  and  the  many  precious  tokens  of  his  love,  to  be  conferred  on  them, 
in  the  way  of  close  walking  with  God ;  and  upon  the  other  hand,  the 
want  of  that  communion  and  fellowship,  and  the  many  fearful  tokens  of  his 
anger  against  them  for  their  sins.  (See  sec.  11.)  All  these  belong  to  the  law 
of  Christ,  and  will  never  be  despicable  in  the  eyes  of  any  gracious  soul  ;  though 
I  doubt  if  ever  hell  and  damnation  were  more  despised  in  the  eyes  of  others, 
than  they  are  at  this  day,  wherein  believers  and  unbelievers  are  set  so  much  on 
a  level  with  respect  to  these  awful  things. 

As  to  the  point  of  condemnation,  it  is  evident  from  Scripture,  that  no 
law  can  condemn  those  "  who  are  in  Christ  Jesus,"  Rom,  viii.  1,  33,  34. 
And  the  law,  as  it  is  the  covenant  of  works,  condemns  all  those  who  are 
not  in  Christ,  but  under  the  law.  Gal.  iii.  10  ;  Rom.  iii.  19.  And  par- 
ticularly, it  condemns  every  unbeliever,  whose  condemnation  will  be  fear- 
fully aggravated  by  his  rejection  of  the  gospel  offer ;  the  which  rejected 
offer  will  be  a  witness  against  him  in  the  judgment ;  in  respect  whereof 
our  Lord  says,  John  xii.  48,  "  The  word  that  I  have  spoken,  the  same 
shall  judge  him  in  the  last  day."  Compare  chap.  xv.  22,  "  If  I  had  not 
come  and  spoken  unto  them,  they  had  not  had  sin  ;  but  now  they  have  no  cloak 
for  their  sin."  Therefore  the  law,  which  unbelievers  still  remain  under, 
as  a  covenant  of  works,  will  condemn  them  with  a  double  condemnation. 
John  iii.  18,  "  He  that  believeth  not  is  condemned  already,  because  he 
hath  not  believed  in  the  name  of  the  only  begotten  Son  of  God.  And 
hence  it  appears  that  there  is  as  little  need  of,  as  there  is  warrant  for,  a 
condemning  gospel.  The  holy  Scripture  states  it  as  the  difference  betwixt 
the  law  and  the  gospel,  that  the  former  is  the  ministration  of  condemna- 
tion and  death,  the  latter,  the  ministration  of  righteousness  and  life.  2 
Cor.  iii.  6 — 9.  Compare  John  xii.  47,  "  If  any  man  hear  my  words,  and 
believe  not,  I  judge  him  not,  for  I  came  not  to  judge  the  world,  but  to 
save  the  world." 

As  to  the  point  of  justification  ;  no  man  is,  nor  can  be  justified  by  the 
law.  It  is  true,  the  Neonomians  or  Baxterians,  to  wind  in  a  righteous- 
ness of  our  own  into  the  case  of  justification,  do  turn  the  gospel  into  a 
law,  properly  so  called ;  and  do  tell  us,  that  the  gospel  justifieth  as  a 
law,  aud  roundly  own  what  is  the  necessary  consequent  of  that  doctrine, 
namely,  that  faith  justifieth,  as  it  is  our  evangelical  righteousness,  or  our 
keeping  the  gospel  law,  which  runs  thus :  He  that  believeth  shall  not 
16 


tS^  THE   MARROW   OF 

dead  to  liim,  and  he  to  it  ?  Hath  a  woman  any  need  to  make 
conscience  of  doing  her  duty  to  her  husband  when  he  is  dead, 
nay,  when  she  herself  is  dead  also  ?  or,  hath  a  debtor  any  need 
to  make  any  conscience  of  paying  that  debt  which  is  already 
fully  discharged  by  his  surety?  Will  any  man  be  afraid  of 
that  obligation  which  is  made  void,  the  seal  torn  off,  the  writing 
defaced,  nay,  not  only  cancelled  and  crossed,  but  torn  in 
pieces  ?*  I  remember  the  apostle  says,  Heb.  x.  1,  2,  That 
if  the  sacrifices  which  were  offered  in  the  Old  Testament 
"  could  have  made  the  comers  thereunto  perfect,  and  have 
purged  the  worshippers,  then  should  they  have  had  no  more 
conscience  of  sin ;"  that  is,  their  conscience  would  not  have 
accused  them  of  being  guilty  of  sins.  Now,  the  "  blood  of 
Christ"  hath  "  purged  the  conscience"  of  a  believer  from  all  his 
sins,  chap.  ix.  14,  as  they  are  transgressions  against  the  cove- 
nant of  works ;  and,  therefore,  what  needs  his  conscience  be 
troubled  about  that  covenant  ?     But  now,  I  pray  you,  observe 

perish.  (Gibbon's  Ser.  Morn.  Ex.  Meth.  p.  418 — 421.)  But  the  holy  Scrip- 
ture teaches,  that  we  are  justified  by  grace,  and  by  no  law  nor  deed,  (or  work 
of  a  law,  properly  so  called,)  call  it  the  law  of  Christ,  or  the  gospel  law,  or 
what  law  one  pleaseth  ;  and  thereby  faith  itself,  considered  as  a  deed  or  work 
of  a  law,  is  excluded  from  the  justification  of  a  sinner,  and  hath  place  there- 
in, only  as  an  instrument.  Gal.  iii.  11,  "  That  no  man  is  justified  by  a  law 
in  the  sight  of  God,  it  is  evident." — Chap.  v.  4,  "  Whosoever  of  you  are  jus- 
tified by  a  law,  ye  are  fallen  from  grace." — Rom.  iii.  28,  "  Therefore  we  con- 
clude that  a  man  is  justified  by  faith,  without  deeds  of  a  law."  Gal.  ii.  16, 
"  Knowing  that  a  man  is  not  justified  by  works  of  a  law."  I  read,  a  law,  deeds, 
works,  simply ;  because  so  the  original  words,  used  in  these  texts,  do  undeni- 
ably signify. 

To  this  agrees  Westm.  Confess,  chap.  xi.  art.  1,  "  These  whom  God 
efifectually  calleth,  he  also  freely  justifieth,  not  for  any  thing  wrought  in 
them,  or  done  by  them,  but  for  Christ's  sake  alone ;  not  by  imputing 
faith  itself,  the  act  of  believing,  or  any  other  evangelical  obedience,  to 
them,  as  their  righteousness ;  but,"  &c.  Larg.  Cat.  quest.  73. — "  Faith 
justifies  a  sinner  in  the  sight  of  God,  not  as  if  the  grace  of  faith,  or  any 
act  thereof,  were  imputed  to  him  for  his  justification  ;  but  only  as  it  ig 
an  instrument  by  which  he  receiveth  and  applieth  Christ  and  his  right- 
eousness. West.  Confess,  chap.  xix.  art.  6. — "  Although  true  believers 
be  not  under  the  law,  as  a  covenant  of  works,  to  be  thereby  justified  or 
condemned,  yet  it  is  of  great  use  to  them,  as  well  as  to  others,  in  that,  as 
a  rule  of  life,  informing  them  of  the  will  of  God  and  their  duty,  it  directs 
and  binds  them  to  walk  accordingly."  From  this  last  passage  of  the  con- 
fession, two  important  points  plainly  offer  themselves.  (1.)  That  the  law 
is  a  rule  of  life  to  believers,  directing  and  binding  them  to  duty,  though 
they  are  neither  justified  nor  condemned  by  it.  (2.)  That  neither  justi- 
fying nor  condemning  belong  unto  the  law,  as  a  rule  of  life  simply,  but 
as  a  covenant  of  works.  And  these  are  the  very  points  here  taught  by  our 
author. 

*  Col.  ii.  14,  "  Blotting  out  the    hand-writing,  nailing    it  to    his   cross." 


MODERN  DIVINITY.  183 

and  take  notice,  that  although  Luther  and  Calvin  do  thus  ex- 
empt a  believer  from  the  law,  in  the  case  of  justification,  and 
as  it  is  the  law  or  covenant  of  works,  yet  they  do  not  so,  out 
of  the  case  of  justification,  and  as  it  is  the  law  of  Christ. 

For  thus  saith  Luther,  on  the  Galatians,  p.  182,  "Out  of 
the  matter  of  justification,  we  ought,  with  Paul,  Kom.  vii.  12, 
14,  to  think  reverently  of  the  law,  to  commend  it  highly,  to 
call  it  holy,  righteous,  just,  good,  spiritual,  and  divine.  Yea, 
out  of  the  case  of  justification,  we  ought  to  make  a  God  of 
it."*  And  in  another  place,  says  he,  on  the  Galatians,  p.  5, 
"  There  is  a  civil  righteousness,  and  a  ceremonial  righteous- 
ness ;  yea,  and  besides  these,  there  is  another  righteousness, 
which  is  the  righteousness  of  the  law,  or  of  the  ten  command- 
ments, which  Moses  teacheth  ;  this  also  we  teach  after  the 
doctrine  of  faith."  And  in  another  place,  he  having  showed 
that  believers,  through  Christ,  are  far  above  the  law,  adds, 
"  Howbeit,  I  will  not  deny  but  Moses  showeth  to  them  their 
duties,  in  which  respect  they  are  to  be  admonished  and  urged ; 
wherefore  such  doctrines  and  admonitions  ought  to  be  among 
Christians,  as  it  is  certain  there  was  among  the  apostles, 
whereby  every  man  may  be  admonished  of  his  estate  and 
office." 

And  Calvin,  having  said,  as  I  told  you  before,  "That 
Christians,  in  the  case  of  justification,  must  raise  and  advance 
themselves  above  the  law,"  adds,  "Neither  can  any  man 
thereby  gather  that  the  law  is  superfluous  to  the  faithful, 
whom,  notwithstanding,  it  doth  not  cease  to  teach,  exhort,  and 
prick  forward  to  goodness,  although  before  God's  judgment- 
seat  it  hath  no  place  in  their  conscience." 

Ant.  But,  sir,  if  I  forget  not,  Musculus  says,  "  That  the  law 
is  utterly  abrogated." 

Evan.  Indeed,  Musculus,  speaking  of  the  ten  command- 
ments, says.  If  they  be  weak,  if  they  be  the  letter,  if  they  do 
work  transgression,  anger,  curse,  and  death :  and  if  Christ, 
by  the  law  of  the  Spirit  of  life,  delivered  them  that  believed  in 
him  from  the  law  of  the  letter,  which  was  weak  to  justify,  and 
strong  to  condemn,  and  from  the  curse,  being  made  a  curse 
for  us,  surely,  they  be  abrogated.  Now,  this  is  most  certain, 
that  the  ten  commandments  do  no  way  work  transgression, 
anger,  curse,  and  death,  but  only  as  they  are  the  covenant  of 

*  That  is,  raise  our  esteem  of  it  to  the  highest  pitch,  and  give  it  illimitable 
obedience.  Compare  this  with  what  is  cited  from  the  same  Luther  concerning 
the  law,  page  113. 


184  THE   MARROW   OF 

works  *  Neither  hath  Christ  delivered  believers  any  other- 
wise from  them,  than  as  they  are  the  covenant  of  works.  And 
therefore  we  may  assuredly  conclude,  that  they  are  no  other- 
wise abrogated,  than  as    they  are   the    covenant  of  works.f 

*  According  to  the  holy  Scripture,  it  is  certain,  that  the  law  of  the 
ten  commandments  has  an  irritating  efiFect,  whereby  they  increase  sin  ;  and 
a  condemning  and  killing  effect,  so  that  they  work  curse,  death,  and  wrath, 
called  anger  (it  would  seem)  in  the  language  of  our  forefathers,  when 
Musculus's  commonplaces  were  Englished.  And  it  is  no  less  certain, 
that  Jesus  Christ  hath  delivered  believers  from  the  law  as  it  hath  these 
effects,  Rom.  xiv.  1 5,  "  For  if  they  which  are  of  the  law  be  heirs,  faith  is 
made  void,  and  the  promise  made  of  none  effect,  becau.se  the  law  worketh 
wrath." — Chap.  vii.  5,  6,  "  For  when  we  were  in  the  flesh,  the  motions  of 
sins  which  were  by  the  law,  did  work  in  our  members,  to  bring  forth 
fruit  unto  death.  But  now  we  are  delivered  from  the  law  that  we  should 
serve  in  newness  of  spirit,"  &c. — Chap.  viii.  2,  "  For  the  law  of  the  spirit 
of  life,  in  Christ  Jesus,  has  made  me  free  from  the  law  of  sin  and 
death." — Gal.  iii.  13,  "  Christ  hath  redeemed  us  from  the  curse  of  the  law, 
being  made  a  curse  for  us."  If  then  the  ten  commandments  have  these  effects, 
not  only  as  they  are  the  covenant  of  works,  but  as  they  are  the  law  of 
Christ,  or  a  rule  of  life,  then  believers  are  altogether  delivered  from  them, 
which  is  absurd  and  abominable  doctrine.  Therefore  it  evidently  follows,  that 
the  ten  commandments  have  these  effects,  only  as  they  are  the  covenant 
of  works.  The  truth  is,  unto  a  gracious  soul,  the  strongest  possible 
temptation  to  Antinomianism,  or  casting  off  the  ten  commandments  for 
good  and  all,  would  be  to  labour  to  persuade  him,  that  they  have  these  effects, 
not  only  as  they  are  the  covenant  of  works,  but  as  they  are  the  law  of  Christ  ; 
so  that,  take  them  what  way  he  will,  he  shall  find  they  have  not  only  a 
cursing,  condemning,  and  killing  power,  but  also  an  irritating  effect,  in- 
creasing sin  in  him.  Nevertheless,  a  Christian  man's  doing  against  them 
(which  is  the  reverend  Musculus's  phrase,  as  cited  by  the  author  in  the  fol- 
lowing page,)  may  be  a  transgression,  for  a  man  may  transgress  the  law, 
though  the  motions  of  his  sins  be  not  by  the  law.  And  how  such  a  man's 
sinning  is  more  outrageous  than  an  ungodly  man's  will  convincingly  appear,  if 
one  measures  the  outrageousness  of  sinning,  by  the  obligations  to  duty  lying 
on  the  sinner,  and  not  by  his  personal  hazard,  which  is  a  measure  more  becom- 
ing a  slave  than  a  son. 

f  Thus  our  author  has  proved,  that  the  law  of  the  ten  commandments 
is  a  rule  of  life  to  believers ;  and  hath  vindicated  Luther  and  Calvin 
from  the  opposite  Antinomian  error,  as  he  does  Musculus  also,  in  the  follow- 
ing words :  and  that  from  their  express  declarations,  in  their  own  words. 
And  here  is  the  conclusion  of  the  whole  matter.  To  show  the  judgment  of 
other  orthodox  Protestant  divines,  on  this  head,  against  the  Antino- 
mians,  it  will  not  be  amiss  to  adduce  a  passage  out  of  a  system  of  divinity, 
commonly  put  into  the  hands  of  students  not  A-ery  many  years  ago,  I  am 
sure.  "  It  is  one  thing  (says  Turretine,  disputing  against  the  Antino- 
mians)  to  be  under  the  law  as  a  covenant ;  another  thing,  to  be  under 
the  law  as  a  rule  of  life.  In  the  former  sense,  Paul  says,  '  That  we  are 
not  under  the  law,  but  under  grace,'  Rom.  vi.  14,  as  to  its  covenant  rela- 
tion, curse,  and  rigour ;  but  in  the  latter  sense  we  always  remain  bound 
onto  it,  though  for  a  different  end  ;  for  in  the  first  covenant  man  was  to 
do  this,  to  the  end  that  he  might  live ;  but  in  the  other,  he  is  bound  to 


MODERN  DIVINITY.  185 

Neither  did  Musculus  intend  any  otherwise ;  for  says  he,  in 
the  words  following,  it  must  not  be  understood,  that  the  points 
of  the  substance  of  Moses'  covenant  are  utterly  brought  to 
nothing  ;*  God  forbid.  For  a  Christian  man  is  not  at  liberty 
to  do  those  things  that  are  ungodly  and  wicked ;  and  if  the  do- 
ing of  those  things  the  law  forbids,  do  not  displease  Christ ;  if 
they  be  not  much  diflferent,f  yea  contrary ;  if  they  be  not  re- 
pugnant to  the  righteousness  which  we  received  of  him  ;  let 
it  be  lawful  for  a  Christian  man  to  do  them;  or  else  not,:}: 
But  a  Christian  man  doing  against  those  things  which  are 
commanded  in  the  decalogue,  doth  sin  more  outrageously 
than  he  that  should  so  do,  being  under  the  law  ;§  so  far  off  is 

perform  the  same  thing',  not  that  he  may  live,  but  because  he  lives." 
Turret,  loc.  11.  quest.  24.  thes.  7.  View  again,  Westm.  Confess,  chap. 
19.  art.  6,  the  words  whereof  are  cited  page  166.  note  7.  Hereunto 
agreeth  our  author's  conclusion,  viz :  That  believers  are  no  otherwise, 
not  any  otherwise  delivered  from  the  law  of  the  ten  commandments,  but 
as  they  are  the  covenant  of  works,  Now,  how  can  those  who  oppose 
Antinomianism,  on  this  head,  contradict  the  author  thereupon  but  by 
asserting,  "  That  believers  are  not  delivered  from  the  law,  as  it  is  the 
covenant  of  works,  but  that  they  are  still  under  the  power  of  the  covenant  of 
works  ?"  The  which  are  principles  as  opposite  to  the  received  doctrine  of  or- 
thodox Protestant  divines,  and  to  the  Confession  of  Faith,  as  they  are  to  the 
doctrine  of  our  author. 

*  That  is,  that  the  particular  precepts  of  the  law  of  the  ten  commandments, 
called  by  Musculus  the  substance  of  the  law-covenant,  are  disannulled,  and  no 
more  to  be  regarded. 

f  That  is,  very  unsuitable. 

j  That  is,  or  if  they  be,  as  certainly  they  are,  displeasing  to  Christ :  most  un- 
suitable, contrary,  and  repugnant  to  the  righteousness  which  the  believer  hath 
received  from  Christ,  then  they  are  by  no  means  to  be  done. 

§  These  are  the  words  of  Musculus  still,  adduced  by  the  author  to 
show,  that  that  famous  divine  was  no  Antinomian  ;  and  if  they  will  not 
serve  to  clear  him,  but  he  must  still  be  on  that  side,  I  apprehend  ortho- 
dox Protestants  will  be  sorry  for  their  loss  of  that  great  man.  But  though 
it  be  observed,  that  he  speaks  of  doing  against  the  things  commanded  in 
the  law,  but  not  against  the  law  itself,  there  is  no  hazard  :  for  it  is  evi- 
dent, that  by  the  law,  Musculus  understands  the  covenant  of  works,  or,  in 
his  style,  Moses's  covenant ;  and  since  he  was  not  of  the  opinion  tliat  be- 
lievers are  under  the  covenant  of  works,  no,  nor  under  the  commanding 
power  of  that  covenant,  he  could  not  say  that  they  sinned  against  it. 
However,  he  still  looks  on  the  ten  commandments,  the  substance  of  that 
covenant,  to  be  also  the  law  of  Christ,  binding  the  Christian  man  to  obe- 
dience. From  his  saying.  That  a  Christian  doing  against  these  things, 
sins  more  outrageously  than  one  who  is  under  the  law ;  it  does,  indeed, 
follow,  that  a  Christian's  sin  is  more  displeasing  to  God,  and  deserves  a 
heavier  curse  in  itself,  though  in  the  mean  time,  the  law  of  Christ  has  no 
curse  annexed  unto  the  transgressions  of  it.  For,  sin's  deserving  of  a 
curse,  arises  not  from  the  threatening,  but  from  its  contrariety  to  the 
precept,  and  consequently,  to  the  holy  nature  of  God ;  since  it  is  raani- 
16  * 


186  THE  MARROW  OF 

he  from   being  free  from  those  things  that  be  there  com- 
manded. 

Sect.  4. — Wherefore,  friend  Antinomista,  if  either  you,  or 
any  man  else,  shall,  under  a  pretence  of  your  being  in  Christ, 
exempt  yourselves  from  being  under  the  law  of  the  ten  com- 
mands, as  they  are  the  law  of  Christ,  I  tell  you  truly,  it  is  a 
shrewd  sign  you  are  not  yet  in  Christ ;  for  if  you  were,  then 
Christ  were  in  you ;  and  if  Christ  were  in  you,  then  would  he 
govern  you,  and  you  would  be  subject  unto  him.  I  am  sure 
the  prophet  Isaiah  tells  us,  that  the  same  Lord,  who  is  our 
Saviour,  "  is  also  our  King  and  Lawgiver,"  Isa.  xxxiii.  22  ; 
and,  truly,  he  will  not  be  Jesus  a  Saviour  to  any  but  only  to 
those  unto  whom  he  is  Christ  a  Lord ;  for  the  very  truth  is, 
wheresoever  he  is  Jesus  a  Saviour,  he  is  also  Christ  a  Lord  ; 
and,  therefore,  I  beseech  you,  examine  yourself  whether  he  be 
so  to  you  or  no. 

Ant.  Why  then,  sir,  it  seems  that  you  stand  upon  marks 
and  signs  ? 

Evan.  Yea,  indeed,  I  stand  so  much  upon  marks  and  signs, 
that  I  say  unto  you  in  the  words  of  the  apostle  John,  1  John  iii. 
10,  "In  this  the  children  of  God  are  manifest,  and  the  children 
of  the  devil ;  whosoever  does  not  righteousness,  is  not  of  God." 
For  says  Luther,  ''He  that  is  truly  baptized,  is  become  a  new. 
man,  and  has  a  new  nature,  and  is  endowed  with  new  disposi- 
tions; and  loveth,  liveth,  speaketh,  and  does  far  otherwise  than 
he  was  wont,  or  could  before."  For  says  godly  Tindal,  "  God 
worketh  with  his  word,  and  in  his  word  :  and  bringeth  faith 
into  the  hearts  of  his  elect,  and  looseth  the  heart  from  sin,  and 
knitteth  it  to  God,  and  giveth  a  man  power  to  do  that  which 
was  before  impossible  for  him  to  do,  and  turneth  him  into  a 
new  nature."*  And,  therefore,  says  Luther  in  another  place, 
"  Herein  works  are  to  be  extolled  and  commended,  in  that  they 
are  fruits  and  signs  of  faith ;  and,  therefore,  he  that  hath  no 
regard  how  he  leadeth  his  life,  that  he  may  stop  the  mouths  of 
all  blamers  and  accusers,  and  clear  himself  before  all,  and  tes- 


fest  that  sin  does  not  therefore  deserve  a  curse,  because  a  curse  is  threatened  ; 
but  a  curse  is  threatened,  because  sin  deserves  it.  And  the  sins  of  believers 
do  in  themselves  deserve  a  heavier  curse  than  the  sins  of  others.  Yet 
the  law  of  Christ  has  not  a  curse  annexed  to  the  transgressions  of  it ;  because 
the  heavy  curse,  deserved  by  the  sins  of  believers,  was  already  laid  on 
Christ,  to  whom  they  are  united,  and  he  bare  it  for  them,  and  bore  it  away 
from  them  ;  so  that  they  catmot  be  threatened  with  it  over  again,  after  their 
union  with  him. 

*  That  is,  makes  him  a  new  man. 


MODERN   DIVINITY.  187 

tify  that  he  has  lived,  spoken,  and  done  well,  is  not  yet  a  Chris- 
tian. How  then,  says  Tindal  again,  "dare  any  man  think 
that  God's  favour  is  on  him,  and  God's  Spirit  within  him,  when 
he  feels  not  the  working  of  his  Spirit,  nor  himself  disposed  to 
any  good  thing?"* 

Ant.  But,  by  your  favour,  sir,  I  am  persuaded  that  many 
a  man  deceives  his  own  soul  by  these  marks  and  signs. 

Evan.  Indeed,  I  must  needs  confess  with  Mr.  Bolton  and 
Mr.  Dyke,  that  in  these  times  of  Christianity,  a  reprobate 
may  make  a  glorious  profession  of  the  gospel,  and  perform 
all  the  duties  and  exercises  of  religion,  and  that,  in  outward 
appearance,  with  as  great  spirit  and  zeal  as  a  true  believer ; 
yea,  he  may  be  made  partaker  of  some  measure  of  inward  il- 
lumination, and  have  a  shadow  of  true  regeneration ;  there 
being  no  grace  effectually  wrought  in  the  faithful,  a  resem- 
blance whereof  may  not  be  found  in  the  unregenerate.  And 
therefore,  I  say,  if  any  man  pitch  upon  the  sign,  without  the 
thing  signified  by  the  sign,f  that  is,  if  he  pitch  upon  his 
graces  (or  gifts  rather)  and  duties,  and  conclude  assurance 
from  them,  as  they  are  in  him,  and  come  from  him,  without 
having  reference  to  Jesus  Christ,  as  the  root  and  fountain  of 
them ;  then  are  they  deceitful  marks  and  signs :%  but  if  he 
look  upon  them  with  reference  to  Jesus  Christ,  then  are  they 
not  deceitful,  but  true  evidences  and  demonstrations  of  faith 
in  Christ,  And  this  a  man  does,  when  he  looks  upon  his  out- 
ward actions  as  flowing  from  the  inward  actions  of  his  mind, 
and  upon  the  inward  actions  of  his  mind  as  flowing  from  the 
habits  of  grace  within  him,  and  upon  the  habits  of  grace  with- 
in him  as  flowing  from  his  justification,  and  upon  his  justifi- 
cation as  flowing  from  his  faith,  and  upon  his  faith  as  given  by 
and  embracing  Jesus  Christ :  thus,  I  say,  if  he  rests  not  till 


*  Namely,  habitually. 

f  Namely,  Christ  in  the  heart. 

%  Because  all  true  grace  and  acceptable  duty  flow  from  Jesus  Christ, 
dwelling  in  one's  heart  by  his  Spirit ;  and  whatsoever  comes  not  that  way, 
is  but  a  show  and  semblance  of  these  things,  Rom.  viii.  9,  "  If  any  man 
have  not  the  Spirit  of  Christ,  he  is  none  of  his." — John  xv.  5,  "  Without 
me  ye  can  do  nothing," — Chap.  i.  16,  "  And  of  his  fulness  have  we  all 
received,  and  grace  for  grace." — Gal.  ii.  20,  "  I  live,  yet  not  I,  but  Christ 
llveth  in  me." — "  The  cause  of  good  works  we  confess  to  be,  not  our  free- 
will, but  the  Spirit  of  the  Lord  Jesus,  who,  dwelling  in  our  hearts,  by  true 
faith,  bringeth  forth  such  works  as  God  has  prepared  for  us  to  walk  in." 
Old  Confess,  art.  13 — "  So  good  works  follow  as  effects  of  Christ  in  us 
possessed  by  faith."    Mr.  John  Davidson's  Cat.  p.  30. 


188  THE  MARROW  OF 

he  comes  to  Christ,  his  marks  and  signs  are  not  deceitful,  but 
true.* 

*  Here  is  a  chaio,  serviug  to  lead  a  child  of  God  unto  assurance,  that 
he  is  in  the  state  of  grace  ;  wherein  duties  and  graces,  being  run  up  unto 
their  tnie  spring,  do  so  shine  after  trial  of  them,  as  one  may  conclude  as- 
surance from  them,  as  the  author  phrases  it.  And  here  it  is  to  be  ob- 
served, that  these  words,  "  outward  actions — actions  of  the  mind — habits 
of  grace — justification — faith — embracing  of  Christ,"  are,  in  the  progress 
of  the  trial,  to  be  taken  in  their  general  notion,  agreeing  both  to  what  is 
true,  and  what  is  false,  in  each  particular ;  as  faith  feigned  and  unfeigned, 
justification  real  and  imaginary,  grace  common  and  saving,  &c.  For  the 
special  nature  of  these  is  still  supposed  to  be  undetermined  to  the  person 
under  trial,  until  he  come  to  the  end  of  trial.  This  is  evident  from  the 
nature  of  the  thing :  and  from  the  author's  words  too,  in  the  sentence 
immediately  preceding,  where  he  says,  "If  he  pitch  upon  his  graces,  or 
gifts  rather  ;"  the  which  correction  he  makes,  because  the  former  word 
is  ordinarily  restricted  to  saving  grace,  the  latter  not  so.  And  hence  it 
appears  that  the  author  was  far  from  imagining  that  a  man  must  have 
the  assurance  he  speaks  of,  before  he  can  conclude  it  Irom  his  graces  or 
duties. 

.  The  links  of  this  chain  are  five.  The  first,  Outward  actions,  or  works 
materially  good,  flowing  from  the  inward  actions  of  the  mind  :  otherwise 
they  are  but  pieces  of  gross  dissimulation,  as  was  the  respect  and  honour 
put  upon  Christ  by  the  Herodians  and  others,  when  they  asked  him,  if 
it  was  lawful  to  give  tribute  unto  Caesar.  Matt.  xxii.  16 — 18.  The 
second,  These  actions  of  the  mind,  flowing  from  the  habits  of  grace, 
within  the  man ;  otherwise  they  are  but  fair  flowers,  which,  "  because 
they  have  no  root,  wither  away,"  Matt.  xiii.  6  ;  like  the  Israelites,  their 
seeking,  returning,  inquiring  after,  and  remembering  God,  when  he  slew 
them,  Psalm  Ixxviii.  34 — 37.  The  third,  Those  habits  of  grace  within 
the  man,  flowing  from  his  justification  ;  otherwise  they  are  but  the  habits 
of  common  grace,  or  of  mere  moral  virtues,  to  be  found  in  hypocritical 
professors,  and  sober  heathens.  The  fourth,  The  man's  justification, 
flowing  from  his  faith ;  otherwise  it  is  but  as  the  imaginary  justification 
of  Pharisees,  Papists  and  legalists,  who  are  they  which  justify  themselves. 
Luke  xvi.  15.  H\\q  fifth,  His  faith  given  by  Christ,  and  embracing  Christ : 
otherwise  it  is  but  feigned  faith,  which  never  knits  the  soul  to  Christ,  but 
leaves  the  man  in  the  case  of  the  fruitless  branch,  which  is  to  be  "  taken 
away,"  John  xv.  2. 

This  chain  is  not  of  our  author's  framing,  but  is  a  Scriptural  one.  1 
Tim.  i.  5,  "  Now  (1.)  the  end  of  the  commandment  is  charity,  (2.)  out 
of  a  pure  heart,  (3.)  and  of  a  good  conscience,  (4.)  and  of  faith,  (.5.) 
unfeigned." — "  Wherein  the  apostle  teacheth,  that  the  obedience  of  the 
law  must  flow  from  love,  and  love  from  a  pure  heart,  and  a  pure  heart 
from  a  good  conscience,  and  a  good  conscience  from  faith  unfeigned  ; 
thus  he  maketh  the  only  right  channel  of  good  works."  Practical  Use  of 
Saving  Knowledge  ;  tit.  "  The  third  thing  requisite  to  evidence  true  faith, 
is,  that  obedience  to  the  law  run  in  the  right  channel,  that  is  through  faith  in 
Christ." 

If  one  examines  himself  by  this  infallible  rule,  he  cannot  safely  take  his  obe- 
dience for  a  mark  or  evidence  of  his  being  in  the  state  of  grace,  until  he 
run  it  up  unto  his  faith,  embracing  Christ.  But  then  finding  that  hig 
faith  made  him  a  good  conscience,  and  his  good  conscience  a  pure  heart, 


MODERN  DIVINITY.  189 

.  Ant.  But,  sir,  if  an  unbeliever  may  have  a  resemblance  of 
every  grace  that  is  wrought  in  a  believer,  then  it  must  be  a 

and  his  pure  heart  produced  love,  from  whence  his  obedience  flowed  ;  in 
that  case,  his  obedience  is  a  true  mark  of  the  unfeignedness  of  his  faith  ; 
from  whence  he  may  assuredly  conclude,  that  he  is  in  the  state  of  grace. 
Our  author's  method  being  a  copy  of  this,  the  objections  against  it  must 
affect  both. 

Let  us  suppose  two  men  to  put  themselves  on  a  trial  of  their  state,  ac- 
cording to  this  method,  and  to  pitch  upon  some  external  duties  of  theirs, 
or  some  graces  which  they  seem  to  discern  in  themselves,  as  to  the  substance 
thereof ;  though,  as  yet,  they  know  not  the  specific  nature  of  the  same,  namely, 
whether  they  be  true  or  false, 

The  one  finds,  that  his  external  duties  proceeded  not  from  the  inward 
actions  of  his  mind  ;  or  if  they  did,  that  yet  these  actions  of  his  mind  did 
not  proceed  from  habits  of  grace  in  him ;  or  if  they  did  proceed  from 
these,  yet  these  flowed  not  from  his  justification,  or,  which  is  the  same, 
followed  not  upon  the  purging  of  his  conscience  ;  or  if  they  did,  that  yet 
his  justification,  or  good  conscience,  such  as  they  'are,  proceeded  not  from 
his  faith  ;  or  if  they  did  proceed  from  it,  that  yet  that  faith  of  his  did  not 
embrace  Christ,  and  consequently  was  not  of  the  special  operation  of 
God,  or  given  him  by  Christ  in  him,  by  bis  Spirit.  In  all,  or  any  of  these 
cases,  it  is  plain  that  the  external  duties,  or  the  [so  called]  graces,  which 
he  pitched  upon,  can  be  no  true  marks  from  which  he  may  conclude  himself 
to  be  in  a  state  of  grace. 

The  other  finds  that  his  external  duties  did  indeed  flow  from  the  in- 
ward actions  of  his  mind,  and  these  from  habits  of  grace  in  him,  and 
these  again  from  his  justification  or  good  conscience,  and  that  from  his 
faith,  and  that  his  faith  embraced  Christ.  Here  two  things  are  observa- 
ble :  (1.)  That  neither  the  duties  nor  graces  pitched  upon,  could  be  sure 
marks  to  him,  before  he  came  to  the  last  point ;  in  regard  of  the  flaw 
that  possibly  might  still  be  found  in  the  immediate  or  mediate  springs  of 
them.  And  therefore  the  looking,  mentioned  by  the  author,  is  indeed  a 
progressive  knowledge  and  discovery,  but  still  unclear  and  uncertain,  till 
one  comes  to  the  end,  and  the  whole  evidence  is  put  together ;  even  as  it 
is  in  searching  out  some  abstruse  point,  by  observation  of  the  depend- 
ence and  connection  things  have  one  with  another.  Wherefore  our 
author  does  by  no  means  suppose,  that  I  must  know  certainly  that  I  am 
in  Christ  and  justified,  and  that  my  faith  is  given  me  by  Christ,  before 
these  duties  or  graces  can  be  true  marks  or  evidences  to  me.  (2.)  That 
the  man  perceiving  his  embracing  of  Christ,  as  to  the  substance  of  the 
action,  is  assured  of  the  saving  nature  of  it,  (namely,  that  it  is  a  faith 
uniting  him  to  Christ,  and  given  him  by  Christ  in  him)  by  the  train  of 
effects  he  sees  to  have  followed  it,  according  to  the  established  order  in 
the  covenant  of  grace :  1  Tim.  i.  .5.  From  which  effects  of  his  faith  em- 
bracing Christ,  that  which  might  have  deceived  him,  was  all  along  gra- 
dually removed  in  the  progress.  Thus  he  is  indeed  sent  back  to  the 
fruits  of  his  faith,  for  true  marks  and  evidences  of  it ;  but  he  is  sent~ 
back  to  them,  as  standing  clear  now  in  his  regress,  though  they  were  not 
so  in  his  progress.  And  at  this  rate  he  is  not  left  to  run  in  a  circle,  but 
has  a  comfortable  end  of  his  self-examination,  being  assured  by  his  du- 
ties and  graces,  the  fruits  of  his  faith,  that  his  faith  is  unfeigned,  and  himself 
io  the  state  of  grace,  Of  the  placing  of  faith  before  the  habits  of  grace,  see  p» 
210  notef. 


190  THE  MARROW  OP 

hard  matter  to  find  out  the  difference :  and  therefore  I  con- 
ceive it  is  best  for  a  man  not  to  trouble  himself  at  all  about 
marks  and  signs. 

Evan.  Give  me  leave  to  deal  plainly  with  you,  in  telling 
you,  that  although  we  cannot  say,  every  one  that  hath  a  form 
of  godliness  hath  also  the  power  of  godliness,  yet  we  may 
truly  say,  that  he  who  hath  not  the  form  of  godliness,  hath  not 
the  power  of  godliness  ;  for  though  all  be  not  gold  that  glit- 
ters, yet  all  gold  doth  glitter.  And  therefore,  I  tell  you  truly, 
if  you  have  no  regard  to  make  the  law  of  Christ  your  rule,  by 
endeavouring  to  do  what  is  required  in  the  ten  command- 
ments, and  to  avoid  what  is  there  forbidden,  it  is  a  very  evil 
sign :  and,  therefore,  I  pray  you  consider  of  it. 

Sect.  5. — Ant.  But,  sir,  you  know  the  Lord  hath  promised 
to  write  his  law  in  a  believer's  heart,  and  to  give  him  his  Spirit 
to  lead  him  into  all  truth :  and  therefore  he  hath  no  need  of 
the  law,  written  with  paper  and  ink,  to  be  a  rule  of  life  to 
him ;  neither  hath  he  any  need  to  endeavour  to  be  obedient 
thereunto,  as  you  say. 

Evan.  Indeed,  says  Luther,  the  matter  would  even  so  fare 
as  you  say,  if  we  were  perfectly  and  altogether  the  inward 
and  spiritual  men,  which  cannot  be  in  any  wise  before  the 
last  day  at  the  rising  again  of  the  dead  :^  so  long  as  we  be 
clothed  with  this  mortal  flesh,  we  do  but  begin  and  proceed 
onwards  in  our  course  towards  perfection,  which  will  be  con- 
summated in  the  life  to  come :  and  for  this  cause  the  apostle, 
Eom.  viii.  doth  call  this  the  "  first  fruits  of  the  Spirit,"  which 
we  do  enjoy  in  this  life,  the  truth  and  fulness  of  which  we  shall 
receive  in  the  life  to  come.  And  therefore,  says  he  in  another 
place,  it  is  necessary  so  to  preach  to  them  that  have  received 
the  doctrine  of  faith,  that  they  might  be  stirred  up  to  go  on  in 
good  life,  which  they  have  embraced  ;  and  that  they  suffer 
not  themselves  to  be  overcome  by  the  assaults  of  the  raging 
flesh  ;  for  we  will  not  so  presume  of  the  doctrine  of  faith,  as 
if,  that  being  had,  every  man  might  do  what  he  listed :  no,  we 
must  earnestly  endeavour  ourselves,  that  we  may  be  without 

*  We  would  have  no  need  for  the  law  written  without  us,  if,  as  we  are 
spiritual  in  part,  in  respect  of  sauctification  bej^un  iu  us,  we  were  per- 
fectly and  altogether  spiritual,  both  in  body  and  soul.  But  that  is  not 
to  be  expected  till  the  resurrection ;  when  that  which  is  now  "  sown  a 
natural  body,  is  raised  a  spiritual  body,"  1  Cor.  xv,  44 ;  being  re-united 
to  the  spirit  or  soul  "  made  perfect  at  death  ;"  Heb.  xii.  23  ;  the  which 
doth  therefore  no  more,  from  the  moment  of  death,  need  the  law  written 
without  it. 


MODERN    DIVINITY.  191 

blame ;  and  when  we  cannot  attain  thereanto,  we  must  flee  to 
prayer,  and  say  before  God  and  man,  "  Forgive  us  our  tres- 
passes." And,  says  Calvin,  Instit.  p.  162,  one  proper  use  and 
end  of  the  law,  concerning  the  faithful,*  in  whose  hearts  liveth 
and  reigneth  the  Spirit  of  God,  is  this :  namely,  although  they 
have  the  law  written  and  engraven  in  their  hearts  by  the 
finger  of  God,  yet  is  thef  law  to  them  a  very  good  means, 
whereby  thej'^  may  daily,  better  and  more  assuredly,  learn  what 
is  the  will  of  the  Lord :  and  let  none  of  us  exempt  himself 
from  this  need,  for  no  man  hath  hitherto  attained  to  so  great 
wisdom,  but  that  he  hath  need  to  be  daily  instructed  by  the 
law.  And  herein  Christ  diflfereth  from  us,  that  the  Father 
hath  poured  out  upon  him  the  infinite  abundance  of  his  Spirit: 
but  whatsoever  we  do  receive,  it  is  so  by  measure,  that  we 
have  need  one  of  another. 

Now  mind  it,  I  pray  you,  if  believers  have  the  Spirit  but  in 
measure,  and  know  but  in  part,  then  have  they  the  "  law 
written  in  their  hearts"  but  in  measure  and  in  part,ji.  1  Cor. 
xiii.  9  ;  and  if  they  have  the  law  written  in  their  hearts  but  in 
measure  and  in  part,  then  have  they  not  a  perfect  rule  within 
them  ;  and  if  they  have  not  a  perfect  rule  within  them,  then 
they  have  need  to  have  a  rule  without  them.  And  therefore, 
doubtless,  the  strongest  believer  of  us  all,  had  need  to  hearken 
to  the  advice  of  Tindal,  who  says,  "  Seek  the  word  of  God  in 
all  things,  and  without  the  word  of  God  do  nothing."  And 
says  another  godly  and  evangelical  writer,  "  My  brethren,  let 
us  do  our  whole  endeavour  to  do  the  will  of  God  as  it  be- 
cometh  good  children,  and  beware  that  we  sin  not,  as  near  as 
we  can." 

Ant.  Well,  sir,  I  cannot  tell  what  to  say,  but,  methinks, 
when  a  man  is  perfectly  justified  by  faith,  it  is  a  very  needless 
thing  for  him  to  endeavour  to  keep  the  law,  and  to  do  good 
works.§ 


*  That  is,  respecting  believers. 

t  Written. 

JThey  have  not  the  law  written  completely  and  perfectly  in  their 
hearts. 

gThis  Antinomian  principle,  That  it  is  needless  for  a  man,  perfectly 
justified  by  faith,  to  endeavour  to  keep  the  law,  and  do  good  works,  is  a 
glaring  evidence  that  legality  is  so  engrained  in  man's  corrupt  nature, 
that  until  a  man  truly  come  to  Christ,  by  faith,  the  legal  disposition  will 
still  be  reigning  in  him  ;  let  him  turn  himself  into  what  shape,  or  be  of 
what  principles  he  will  in  religion  ;  though  he  run  into  Antinomianism  ho 
will  carry  along  with  him  his  legal  spirit,  which  will  always  be  a  slavish  and 


192  THE  MARROW  OP 

Evan.  I  remember  Luther  says,  that  in  his  time  there  were 
some  that  did  reason  after  the  like  manner :  "  If  faith,  say 
they,  do  accomplish  all  things,  and  if  faith  be  only  and  alone 
sufficient  unto  righteousness,  to  what  end  are  we  commanded 
to  do  good  deeds  ?  we  may  go  play  then,  and  work  no  work- 
ing at  all."  To  whom  he  makes  an  answer,  saying,  "  Not  so, 
ye  ungodly  1  not  so."  And  there  were  others  that  said,  "If 
the  law  do  not  justify,  then  it  is  in  vain,  and  of  none  effect." 
*'  Yet  it  is  not  therefore  true,  says  he  ;  for  like  as  this  conse- 
quence is  nothing  worth,  money  doth  not  justify  or  make  a  man 
righteous,  therefore  it  is  unprofitable ;  the  eyes  do  not  justify, 
therefore  they  must  be  plucked  out ;  the  hands  make  not  a 
man  righteous,  therefore  they  must  be  cut  off;  so  is  this  naught 
also,  the  law  doth  not  justify,  therefore  it  is  uprofitable. 
We  do  not  therefore  destroy  and  condemn  the  law,  because 
we  say  it  doth  not  justify ;  but  we  say  with  Paul,  1  Tim.  i.  8, 
'  the  law  is  good,  if  a  man  do  rightly  use  it.'  And  that  this 
is  a  faithful  saying,  that  they  '  which  have  believed  in  God 
might  be  careful  to  maintain  good  works ;  these  things  are 
good  and  profitable  unto  men,'  "  Tit.  iii.  8. 

Sect.  6. — Neo.  Truly,  sir,  for  mine  own  part,  I  do  much 
marvel  that  this  my  friend  Antinomista  should  be  so  confident 
of  his  faith  in  Christ,  and  yet  so  little  regard  holiness  of  life, 
and  keeping  of  Christ's  commandments,  as  it  seems  he  does. 
For  I  give  the  Lord  thanks,  I  do  now,  in  some  small  measure, 
believe  that  I  am,  by  Christ,  freely  and  fully  justified  and  ac- 
quitted from  all  my  sins,  and  therefore  have  no  need  either  to 
eschew  evil  or  do  good,  for  fear  of  punishment  or  hope  of  re- 
ward; and  yet,  methinks,  I  find  my  heart  more  willing  and 
desirous  to  do  what  the  Lord  commands,  and  to  avoid  what 
he  forbids,  than  ever  it  was  before  I  did  thus  believe.*  Surely, 
sir,  I  do  perceive  that  faith  in  Christ  is  no  hinderance  to  holi- 
ness of  life,  as  I  once  thouajht  it  was. 


unholy  spirit.  He  is  constrained,  as  the  author  observes,  to  do  all  that  he 
does  for  fear  of  punishment,  and  hope  of  reward  ;  and  if  it  is  once  fixed  in  his 
mind  that  these  are  ceased  in  his  case,  he  stands  still  like  a  clock  when  the 
weights  that  made  her  go  are  removed,  or  like  a  slave  when  he  is  in  no  hazard 
of  the  whip  ;  than  which  there  cannot  be  a  greater  evidence  of  loathsome  le- 
gality. 

*  It  is  not  the  scope  or  design  of  Neophytus  here,  to  show  wherein  the 
essence  of  faith  consists,  or  to  give  a  definition  to  it.  But  suppose  it  was 
so,  his  definition  falls  considerably  short  of  some  given  by  famous  ortho- 
dox Protestant  divines,  yea,  and  churches  too.  See  the  note  on  the  de- 
finition of  faith.     I  repeat  liere   Mr.  John  Davidson's  definition  only,  viz: 


MODERN   DIVINITY.  193 

"Faith  is  an  hearty  assurance  that  our  sins  are  freely  forgiven  us  in 
Christ."  From  whence  one  may  clearly  see,  that  some  time  a-day,  it 
was  reckoned  no  absurdity  that  one's  justification  was  made  the  object 
of  one's  belief.  For  the  understanding  of  which  ancient  Protestant  doc- 
trine, grown  almost  quite  out  of  ken  with  unlearned  readers,  I  shall  ad- 
duce a  passage  out  of  Wendeline's  Christ.  Theol.  lib.  1.  cap.  24,  p.  542, 
543.  He  proposes  the  Popish  objection  thus,  "  Justifying  faith  must  go 
before  justification  ;  but  the  faith  of  special  mercy  doth  not  go  before 
justification  ;  if  it  did,  it  were  false  ;  for  at  that  rate,  a  man  should  be- 
lieve that  his  sins  are  forgiven,  which  as  yet  are  not  forgiven,  since  they 
are  not  forgiven  but  by  justification  ;  therefore  the  faith  of  special  mercy 
is  not  justifying  faith."  In  answer  to  which,  he  denies  the  second  of 
these  propositions,  with  the  proofs  thereof,  and  concludes  in  these  words : 
"  Justifying  faith,  therefore,  hath  for  the  special  object  of  it,  forgiveness 
of  sins,  future,  present,  and  past."  He  explains  it  thus,  "  By  the  faith 
of  special  mercy,  as  it  goeth  before  justification,  a  man  doth  not  believe 
that  his  sins  are  forgiven  him  already,  before  the  act  of  believing  ;"  this, 
by  the  by,  is  the  Antinomian  faith,  justifying  only  declaratively.  Follows 
the  true  doctrine  of  faith  :  "  But  that  he  shall  have  forgiveness  of  sins ; 
in  the  very  act  of  justification,  he  believes  his  sins  are  forgiven  him,  and 
so  receives  forgiveness ;  after  justification,  he  believes  the  past  applica- 
tion," viz:  forgiveness,  that  is,  that  his  sins  are  now  already  forgiven 
him. 

But  the  design  of  Neophytus  is,  to  make  a  profession  of  his  faith,  and,  by 
an  argument  drawn  from  Christian  experience,  to  refute  the  Antinomian  pre- 
tended faith,  whereby  a  sinner,  at  first  brush,  believes  his  sins  to  be 
ah'eady  forgiven  him,  before  the  act  of  believing,  and  thereafter  hath  no  re- 
gard to  holiness  of  life ;  a  plain  evidence  that  that  persuasion  is  not 
of  God.  And  in  opposition  to  it,  is  this  profession  made,  which  consists  of 
three  parts  : 

(1.)  He  professes  that  he  believes  himself  to  be  justified  and  acquitted 
from  all  his  sins  ;  and  this  is  the  belief  of  the  past  application,  after  jus- 
tification, which  we  heard  before  from  Wendeline.  For  we  have  already  found 
Neophytus  brought  unto  faith  in  Christ,  and  the  match  betwixt  Christ  and 
him  declared  to  be  made,  though  his  faith  was  accompanied  with  fears,  p,  150. 
And  now  he  finds  his  faith  grown  up  in  some  small  measure  unto  the  height 
which  Antinomista  pretended  his  faith  to  be  at,  namely,  unto  believing  himself 
to  be  already  justified  ;  but  withal  he  intimates,  that  his  faith  had  not  come 
to  this  pitch  all  of  a  sudden,  as  Antinomista's  had  done,  p.  94 — 97  ;  but  that 
it  was  some  time  after  he  believed,  ere  he  did  thus  believe.  And  now, 
indeed,  his  believing  thus,  only  in  some  small  measure,  was  his  sin,  and  argued 
the  weakness  of  his  faith  :  but  such  a  man's  believing,  in  any  measure,  great 
or  small,  that  he  was  justified  and  acquitted  from  all  his  sins,  must  be  com- 
mended and  approved,  unless  we  will  bring  back  the  Popish  doctrine  of  doubt- 
ing. 

(2.)  He  professes.  That  therefore,  namely,  since  he  was  justified,  and 
believed  himself  to  be  so,  he  had  no  need  to  eschew  evil,  or  do  good  for 
fear  of  punishment  or  hope  of  reward  ;  the  which  Antinomista  pretending 
to  likewise,  had  cast  ofi"  all  care  of  keeping  the  law,  or  doing  good  works, 
having  no  other  principle  of  obedience  within  him.  This  does  not  at  all 
look  to  punishments  and  rewards,  improperly  so  called,  that  is,  fatherly 
chastisements  and  favours,  of  which  the  author  afterwards  treats  ex- 
pressly ;  but  it  is  plainly  meant  of  rewards  and  punishments  taken  in  a 
proper  sense,  as  flowing  from  the  justice  of  God,  remunerative  and  vin- 
17 


194  THE   MARROW  OF 

Evan.  Neighbour  Neophytus,  if  our  friend  Antinomista  do 
content  himself  with  a  mere  gospel  knowledge,  in  a  notionary 
way,  and  have  run  out  to  fetch  in  notions  from  Christ,  and 
yet  is  not  fetched  in  by  the  power  of  Christ,  let  us  pity  him, 
and  pray  for  him.  And  in  the  mean  time,  I  pray  you,  know 
that  true  faith  in  Christ  *  is  so  far  from  being  a  hinderance 
from  holiness  of  life  and  good  works,  that  it  is  the  only  further- 
ance ;  for  only  by  faith  in  Christ,  a  man  is  enabled  to  exercise 
all  Christian  graces  aright,  and  to  perform  all  Christian  duties 
aright,  which  before  he  could  not.  As,  for  example,  before  a 
man  believe  God's  love  to  him  in  Christ,t  though  he  may  have 
a  kind  of  love  to  God,  as  he  is  his  Creator  and  Preserver,  and 
gives  him  many  good  things  for  this  present  life,  yet  if  God 
do  but  open  his  eyes,  to  see  what  condition  his  soul  is  in,  that 
is,  if  he  do  but  let  him  see  that  relation  that  is  betwixt  God 
and  him,  according  to  the  tenor  of  the  covenant  of  works, 
then  he  conceives  of  him  as  an  angry  Judge,  armed  with  jus- 
tice against  him,  and  must  be  pacified  by  the  works  of  the  law, 
whereunto  he  finds  his  nature  opposite  and  contrary ;  and 
therefore  he  hates  both  God  and  his  law,  and  doth  secretly 
wish  and  desire  there  were  neither  God  nor  law.  And  though 
God  should  now  give  unto  him  ever  so  many  temporal  bless- 
ings, yet  could  he  not  love  him  ;  for  what  malefactor  could 
love  that  judge  or  his  law,  from  whom  he  expected  the  sen- 
tence of  condemnation,  though  he  should  feast  him  at  his  table 
with  ever  so  many  dainties?  "But  after  that  the  kindness 
and  love  of  God  his  Saviour  hath  appeared,  not  by  works  of 

dictive,  and  proceeding  upon  our  works,  good  and  evil  ;  and  particularly  it  is 
meant  of  heaven  and  hell.  This  is  the  sense  in  which  that  phrase  is  commonly 
used  by  divines  ;  and  that  it  is  so  to  be  taken  here,  is  evident  from  its  being 
inferred  from  his  justification,  which  indeed  leaves  no  place  for  fear  of  punish- 
ment and  hope  of  reward  in  the  latter  sense  :  but  not  so  in  the  former 
sense.  And  thus,  it  appears,  Nomista  understood  it,  as  shall  appear  afterwards, 
p.  200. 

(3.)  He  professes,  That  he  was  so  far  from  being  the  less  inclined  to 
duty,  that  he  believed  himself  to  be  fully  justified,  and  that  the  fear  of 
punishment  and  hope  of  reward  were  ceased  in  his  case :  that,  on  the 
contrary,  he  found,  as  his  faith  grew,  his  love  to  and  readiness  for  holi- 
ness of  life,  grew  :  he  was  more  willing,  and  more  desirous  to  do  the 
Lord's  commandments  than  he  had  been  Isefore  his  faith  was  advanced  to 
that  pitch.  And  herein,  I  conceive,  the  experience  of  the  saints  will  not 
contradict  him.  Thus  he  gives  a  plain  testimony  against  the  Antinoraiau 
faith. 

*  Namely,  the  faith  of  special  mercy,  or  a  faith  of  particular  application, 
without  which,  in  greater  or  lesser  measure,  it  is  not  saving  faith. 

•)  See  page  144,  notej. 


MODERN  DIVINITY.  195 

righteousness  that  he  hath  done,  but  according  to  his  mercy 
he  saved  him,"  Titus  iii.  4,  5 ;  that  is,  when  as  by  the  eye  of 
faith,  he  sees  himself  to  stand  in  relation  to  God,  according 
to  the  tenor  of  the  covenant  of  grace,*  then  he  conceives  of 
God  as  a  most  merciful  and  loving  Father  to  him  in  Christ, 
that  hath  freely  pardoned  and  forgiven  him  all  his  sins,  and 
quite  released  him  from  the  covenant  of  works  ;t  and  by  this 
means  "  the  love  of  God  is  shed  abroad  in  his  heart,  through 
the  Holy  Ghost  which  is  given  to  him,"  and  then  "  he  loves 
God  because  he  first  loved  him,"  Rom.  v.  5 ;  1  John  iv.  19. 
For  as  a  man  seeth  and  feeleth  by  faith  the  love  and  favour 
of  God  towards  him  in  Christ  his  Son,  so  doth  he  love 
again  both  God  and  his  law ;  and  indeed  it  is  impossible  for 
any  man  to  love  God,  till  by  faith  he  know  himself  beloved 
of  God.t 

Secondly^  Though  a  man,  before  he  believe  God's  love  to 
him  in  Christ,  may  have  a  great  measure  of  legal  humiliation, 
compunction,  sorrow,  and  grief,  and  be  brought  down,  as  it 
were,  to  the  very  gate  of  hell,  and  feel  the  very  flashing  of 
hell-fire  in  his  conscience  for  his  sins,  yet  it  is  not  because  he 
hath  thereby  offended  God,  but  rather  because  he  hath  thereby 
offended  himself,  that  is,  because  he  hath  thereby  brought 
himself  into  the  danger  of  eternal  death  and  condemnation.§ 
But  when  once  he  believes  the  love  of  God  to  him  in  Christ, 
in  pardoning  his  iniquity,  and  passing  by  his  transgressions,! 
then  he  sorrows  and  grieves  for  the  offence  of  God  by  sin ; 
reasoning  thus  with  himself:  And  is  it  so  indeed  ?  Hath  the 
Lord  given  his  own  Son  to  death  for  me  who  have  been  such 
a  vile  sinful  wretch  ?  And  hath  Christ  borne  all  thy  sins  ?  and 
was  he  wounded  for  thy  transgressions?  Oh  then,  the  working 
of  his  bowels,  the  stirring  of  his  affections,  the  melting  and 
relenting  of  his  repenting  heart !  "  Then  he  remembers  his 
own  evil  ways,  and  his  doings  that  were  not  good,  and  loathes 


*  His  soul  resting  on  Christ,  whom  he  hath  received  for  salvation. 

t  Thus  he  conceives  of  God  according  to  the  measure  of  his  faith,  or  of  his 
souls  resting  on  Christ,  which  admits  of  various  degrees. 

X  See  page  144,  note  J. 

§  A  man's  believing  God's  love  to  him,  is  woven  into  the  very  nature  of 
saving  faith,  as  hath  been  already  shown.  Wherefore,  whatsoever  humilia- 
tion, compunction,  sorrow,  and  grief  for  sin,  go  before  it,  they  must  needs 
be  but  legal,  being  before  faith,  "  without  which  it  is  impossible  to  please 
God,"  Heb.  xi.  6. 

II  The  belief  of  which,  in  some  measure,  is  included  in  the  nature  of  Mth.— 
See  note  on  the  definition  of  faith,  and  p.  192,  note  *. 


196  THE   MAKROW  OF 

himself  in  his  own  eyes  for  all  his  abominations  ;"  and  looking 
upon  Christ,  "  whom  he  hath  pierced,  he  mourns  bitterly  for 
him,  as  one  mourneth  for  his  only  son,"  Ezek.  xxxvi.  31 ; 
Zech.  xii.  10.  Thus,  when  faith  has  bathed  a  man's  heart  in 
the  blood  of  Christ,  it  is  so  mollified  that  it  quickly  dissolves 
into  tears  of  godly  sorrow  ;  so  that  if  Christ  do  but  turn  and 
look  upon  him.  Oh  then,  with  Peter,  he  goes  out  and  weeps  bit- 
terly !  And  this  is  true  gospel-mourning ;  and  this  is  right 
evangelical  repenting.* 

Thirdly^  Though,  before  a  man  do  truly  believe  in  Christ, 
he  may  so  reform  his  life  and  amend  his  ways,  that  as  "  touch- 
ing the  righteousness  which  is  of  the  law,"  he  may  be,  with 
the  apostle,  blameless,  Philip,  iii.  6 ;  yet,  being  under  the  cove- 
nant of  works,  all  the  obedience  that  he  yields  to  the  law, 
all  his  leaving  oS"  of  sin,  and  performance  of  duties,  all  his 
avoiding  what  the  law  forbids,  and  all  his  doing  what  the  law 
commands,  is  begotten  by  the  law  of  works,  of  Hagar  the 
bond-woman,  by  the  force  of  self-love  ;  and  so,  indeed,  they 
are  the  fruit  and  works  of  a  bond-servant,  that  is  moved  and 
constrained  to  do  all  that  he  doth,  for  fear  of  punishment  and 
hope  of  reward.f      "  For,"  says  Luther,  on  the  Galatians,  p. 

*  This  is  the  springing  up  of  the  "  seeds  of  repentance  put  into  the 
heart  in  sanctification,"  Larg.  Cat.  q.  75  ;  a  work  of  sanctifying  grace, 
acceptable  to  God  ;  the  curse  being  taken  off  the  sinner,  and  his  person 
accepted  in  the  Beloved,  and  like  to  the  mourning  and  repenting  of  that 
woman,  Luke  vii.  47,  "  who,  having  much  forgiven  her,  loved  much." 
Betwixt  which  repentance  and  pardon  of  sin,  there  is  an  inseparable  con- 
nection, so  that  it  is  of  such  necessity  to  all  sinners,  that  none  may  expect 
pardon  without  it.  Westm.  Confess,  chap.  15.  art.  3. — See  also  p.  146, 
note  %. 

f  This  can  have  no  reference  at  all  to  the  motives  of  a  believer's  obe- 
dience, unless  believers,  as  well  as  unbelievers,  are  to  be  reckoned  to  be 
under  the  covenant  of  works  ;  for  it  is  manifest,  that  the  author  speaks 
here  of  such  only  as  are  under  that  covenant.  But,  on  the  contrary,  if  a 
man  is  under  the  covenant  of  works  called  the  law,  in  the  style  of  the 
Holy  Ghost,  he  is  not  a  believer,  but  an  unbeliever,  Rom.  vi.  14,  "  Sin 
shall  not  have  dominion  over  you  ;  for  ye  are  not  under  the  law,  but 
under  grace."  This  reasoning  proceeds  upon  this  principle,  viz:  Those 
who  are  under  the  covenant  of  works,  and  they  only,  are  under  the  do- 
minion or  reigning  power  of  sin.  And  if  men,  being  under  the  covenant 
of  works,  are  under  the  dominion  of  sin,  it  is  evident  that  they  are  not 
believers,  but  bond-servants,  that  the  love  of  God  dwelleth  not  in  them, 
but  corrupt  self-love  reigns  in  them ;  and,  therefore,  unto  the  good  they 
do,  they  are  constrained,  by  fear  of  punishment  and  hope  of  reward, 
agreeable  to  the  threatening  and  promise  of  the  broken  covenant  of 
works  they  are  under ;  that  their  obedience,  conform  to  their  state  and 
condition,  is  but  servile ;  no  better  than  it  is  here  described  to  be,  having 
only  the  letter,  but  not  the  spirit  of  true  obedience,  the  which,  before  any 


MODERN   DIVINITY.  197 

218,  "  the  law  given  on  Mount  Sinai,  which  the  Arabians  call 
Agar,  begetteth  none  but  servants."  And  so  indeed  all  that 
such  a  man  doth  is  but  hypocrisy  ;  for  he  pretends  the  serving 
of  God,  whereas,  indeed,  he  intends  the  serving  of  himself. 
And  how  can  he  do  otherwise  ?  for  whilst  he  wants  faith,  he 
wants  all  things :  he  is  an  empty  vine,  and  therefore  must 
needs  bring  forth  fruit  unto  himself:  Hosea  x.  1.  Till  a  man 
be  served  himself,  he  will  not  serve  the  Lord  Christ.*  Nay, 
while  he  wants  faith,  he  wants  the  love  of  Christ,  and  there- 
fore he  lives  not  to  Christ,  but  to  himself,  because  he  loves 
himself.  And  hence,  surely,  we  may  conceive  it  is  that  Dr. 
Preston  says,  "  All  that  a  man  doeth,  not  out  of  love,  is 
out  of  hypocrisy.  Wheresoever  love  is  not,  there  is  nothing 
but  hypocrisy  in  such  a  man's  heart." 

But  when  a  man,  through  the  "hearing  of  faith,  receives 
the  Spirit  of  Christ,"  Gal.  iii.  2,  that  Spirit,  according  to 
the  measure  of  faith,  writes  the  lively  law  of  love  in  his 
heart,  (as  Tindal  sweetly  says,)  whereby  he  is  enabled  to 
work  freely  and  of  his  own  accord,  without  the  co-action  or 
compulsion  of  the  law.f     For  that  love  wherewith  Christ,  or 

man  can  attain  unto,  he  must  be  set  free  from  the  covenant  of  works,  as 
the  apostle  teaches ;  Rom.  vii.  6,  "  But  now,  we  are  delivered  from  the 
lata,  that  being  dead  wherein  we  were  held  that  we  should  serve  in  new- 
ness of  spirit,  and  not  in  the  oldness  of  the  letter:"  and  finally,  that  as 
is  the  condition  and  the  obedience  of  those  under  the  covenant  of  works, 
so  shall  their  end  be,  Gal.  iv.  30,  "  Cast  out  the  bond-woman  and  her 
son  :  for  the  son  of  the  bond-woman  shall  not  be  heir  with  the  son  of  the  free- 
woman." 

*  'Jliat  is,  till  the  empty  vine  be  filled  with  the  Spirit  from  Jesus  Christ, 
it  will  never  bring  forth  fruit  unto  him.  Till  a  man  do  once  eat  by  faith 
he  will  never  work  aright.  The  conscience  must  be  purged  from  dead  works, 
else  one  is  not  in  case  "  to  serve  the  living  God,"  Heb.  ix.  14.  The  covenant 
of  works  says  to  the  sinner,  who  is  yet  without  strength,  "  Work,  and  then  ye 
shall  be  filled  ;"  but  the  covenant  of  grace  says  to  him,  "  Be  filled,  and  then 
thou  must  work."  And  until  the  yoke  of  the  covenant  of  works  be  taken  off 
a  man's  jaws,  and  meat  be  laid  unto  him,  he  will  never  take  on  and  bear  the 
yoke  of  Christ  acceptably. 

t  The  words  co-action  and  compulsion  signify  one  and  the  same  thing,  viz  : 
forcing  ;  so  that  to  work  without  the  co-action  or  compulsion  of  the  law,  is  to 
work  without  being  forced  thereto  by  the  law. 

One  would  think  it  so  very  plain  and  obvious,  that  the  way  how  the 
law  forceth  men  to  work,  is  by  the  terror  of  the  dreadful  punishment  which 
it  threatens  in  case  of  not  working,  that  it  does  but  darken  the  matter  to  say, 
The  co-action  or  compulsion  of  the  law  consists  in  its  commanding  and 
binding  power  or  force  ;  the  which  must  needs  be  meant  of  the  com- 
manding and  binding  power  of  the  covenant  of  works,  or  of  the  law,  as 
it  is  the  covenant  of  works.  For  it  cannot  be  meant  (as  these  words  seem 
to  bear)  of  that  power  which  the  law  of  the  ten  commandments,  as  a  rule 

n  * 


198  THE   MARROW   OF 

God  in  Christ,  hath  loved  him,  and  which  by  faith  is  appre- 
hended of  him,  will  constrain  him  to  do  so  ;  according  to  that 
of  the  apostle,  2  Cor.  v.  14,  "  The  love  of  Christ  constrain- 
eth  us."     That  is,  it  will  make  him  do  so,  whether  he  will  or 

of  life,  hath  over  men,  to  bind  them  to  obedience,  under  which,  I  think, 
the  impartial  reader  is  by  this  time  convinced  that  the  author  denies  not 
believers  still  to  be ;  for  to  call  that  co-action  or  compulsion,  is  contrary 
to  the  common  understanding  and  usage  of  these  words  in  society.  At 
this  rate,  one  must  say.  That  the  glorified  saints  and  angels  (to  ascend  no 
higher)  being,  as  creatures  of  God,  under  the  commanding  and  binding 
power  of  the  eternal  rule  of  righteousness,  are  compelled  and  forced  to  their 
obedience  too  ;  and  that  when  we  pray,  "  Thy  will  be  done  on  earth,  as  it 
is  in  heaven,"  we  pray  to  be  enabled  to  obey  the  will  of  God,  as  the  an- 
gels do  in  heaven,  by  co-action  and  compulsion  in  the  height  thereof ;  for 
surely  the  angels  have  the  sense  of  the  commanding  and  binding  power 
of  the  eternal  rule  of  righteousness  upon  them  in  a  degree  far  beyond 
what  any  believer  on  earth  has.  Wherefore  that  exposition  of  the  co-ac- 
tion or  compulsion  of  the  law,  and  so  putting  believers  under  the  law's  co- 
action  or  compulsion,  amount  just  to  what  we  met  with  before,  namely, 
That  believers  are  under  the  commanding  power  (at  least)  of  the  cove- 
nant of  works,  having  obedience  bound  upon  them  with  the  cords  of  hell, 
or  under  the  pain  of  the  curse.  Accordingly,  the  compulsion  of  the  law 
is  more  plainly  described  to  be  its  binding  power  and  moral  force,  which 
it  derives  from  the  awful  authority  of  the  sovereign  Lawgiver,  command- 
ing obedience  to  his  law,  and  threatening  disobedience  with  wrath,  or 
with  death,  or  hell.  And  so  our  author  is  blamed  for  not  subjecting  believers 
to  this  compulsion  of  the  law. 

In  the  preceding  paragraph  he  had  shown,  that  the  obedience  of  unbelievers 
to  the  law  of  the  ten  commandments  is  produced  by  the  influence  of  the 
law  (or  covenant)  of  works  upon  them,  forcing  or  constraining  them  thereto 
by  the  fear  of  the  punishment  which  it  threatens.  Thus,  they  work  by  the 
co-action  or  compulsion  of  the  law,  or  covenant  of  works,  being  destitute  of 
the  love  of  God.  Here  he  affirms,  that  when  once  a  man  is  brought  unto 
Christ,  he  having  the  sanctifying  Spirit  of  Christ  dwelling  in  him,  and  being 
endowed  with  faith  that  purifies  the  heart,  and  with  love  that  is  strong  as 
death,  is  enabled  to  work  freely,  and  of  his  own  accord,  without  that  co-action 
or  compulsion. 

This  is  the  doctrine  of  the  holy  Scripture.  Psalm  li.  12,  "  Uphold  me 
with  thy  free  spirit."  Compare  Gal.  v.  18,  "  But  if  ye  be  led  by  the  Spirit, 
ye  are  not  under  the  law."  So  Psalm  ex.  3,  "  Thy  people  shall  be  willing  in 
the  day  of  thy  power."  Compare  1  Pet.  v.  2,  "  Not  by  constraint  but  will- 
ingly." And  believers  are  declared  to  be  "  not  under  the  law,"  Rom.  vi.  14. — 
'•  To  be  made  free  from  the  law  of  death.  Not  to  have  received  the  spirit  of 
bondage  again  to  fear,  but  the  spirit  of  adoption,"  Chap.  viii.  2,  15.  How 
then  can  they  still  be  under  the  co-active  and  compulsive  power  of  the  law, 
frightening  and  forcing  them  to  obedience  by  its  tireatenings  of  the  second 
death,  or  eternal  wrath  ? 

And  it  is  evident  that  this  is  the  received  doctrine  of  orthodox  divines,  which 
might  be  attested  by  a  cloud  of  witnesses,  if  the  nature  of  this  work  did  permit. 
"  Not  to  be  under  the  law,"  says  Luther,  "  is  to  do  good  things,  and  abstain 
from  wicked  things,  not  through  compulsion  of  the  law,  but  by  free  love, 
and  with  pleasure. '     Chos.  Ser.  xx.  x>.  232. 


MODERN   DIVINITY.  199 

no ;  he  cannot  choose,  but  do  it*  I  tell  you  truly,  answer- 
ably  as  the  love  of  Christ  is  shed  abroad  in  the  heart  of  any 
man,  it  is  such  a  strong  impulsion,  that  it  carries  him  on  to 
serve  and  please  the  Lord  in  all  things,  according  to  the  say- 
ing of  an  evangelical  man  :f  "  The  will   and  affection    of  a 

"The  second  part  {viz:  of  Christian  liberty)  is,"  says  Calvin,  "  that  con- 
sciences obey  the  law,  not  as  compelled  by  the  necessity  of  the  law,  but  bein^ 
free  from  the  yoke  of  the  law  itself,  of  their  own  accord  they  obey  the  will  of 
God."     Instit.  book  iii.  chap.  19,  sec.  4. 

"  We  would  distinguish  betwixt  the  law,  considered  as  a  law  and  as  a 
covenant.  A  law  doth  necessarily  imply  no  more  than,  (1.)  To  direct.  (2.) 
To  command,  enforcing  that  obedience  by  authority.  A  covenant  doth  further 
necessarily  imply  promises  made  upon  some  condition,  or  threatenings  added, 
if  such  a  condition  be  not  performed.  The  first  two  are  essential  to  the  law, 
the  last  two  to  believers,  are  made  void  through  Christ ;  in  which  sense  it 
is  said,  that  by  him  we  are  freed  from  the  law  as  a  covenant ;  so  that  believers' 
lives  depend  not  on  the  promises  annexed  to  the  law,  nor  are  they 
in  danger  by  the  threatenings  adjoined  to  it."  Durham  on  the  Commands, 
p.  4. 

"  What  a  new  creature  doth,  in  observance  of  the  law,  is  from  natural  free- 
dom, choice,  and  judgment,  and  not  by  the  force  of  any  threatenings  annexed  to 
it."     Charnock,  vol.  ii.  p.  59. 

See  Westminster  Confession,  chap.  20,  art.  1.  of  which  afterwards. 

And  thus  is  that  text,  1  Tim.  i.  9,  "  The  law  is  not  made  for  a  righteous 
man,"  generally  understood  by  divines,  critics,  and  commentators,  the 
law,  threatening,  compelling,  condemning,  is  not  made  for  a  righteous 
man,  because  he  is  pushed  forward  to  duty  of  his  own  accord,  and  is  no 
more  led  by  the  spirit  of  bondage,  and  fear  of  punishment."  Turret,  loc. 
2,  q.  24,  th.  8. — "  By  the  law  is  to  be  understood  the  moral  law,  as  it  is 
armed  in  stings  and  terrors,  to  restrain  rebellious  sinners.  By  the  righteous 
man  is  meant  one  in  whom  a  principle  of  divine  grace  is  planted,  and  who, 
from  the  knowledge  and  love  of  God,  chooses  the  things  that  are  pleasing  to 
him.  As  the  law  has  annexed  so  many  severe  threatenings  to  the 
transgressors  of  it,  it  is  evident  that  it  is  directed  to  the  wicked,  who  will  only 
be  compelled  by  fear  from  an  outrageous  breaking  of  it."  Continuation  of 
Poole's  Annotations  on  the  Text.  "  The  law  is  not  for  him,  as  a  master 
to  command  him,  to  constrain  him  as  a  bondman."  Lodovic  de  Dieu.  "  The 
law  doth  not  compel,  press  on,  fright,  lie  heavy  upon,  and  punish  a  righteous 
man."  Strigelius. — "  It  lies  not  on  him  as  a  heavy  burden,  compelling  a  man 
against  his  will,  violently  pressing  him  on,  and  pushing  him  forwards  ;  it 
doth  not  draw  him  to  obedience  ;  but  leads  him,  being  willing ."  Scultetus 
— "  For  of  his  own  accord  he  doth  right."  Castalio,  apud  Pol.  Synop.  in 
Loc. 

*  "  It  is  a  metonymy  from  the  effect,  that  is,  love  makes  me  to  do  it  in  that 
manner,  as  a  man  that  is  compelled  ;  that  is  the  meaning  of  it.  So  it  has  the 
same  effect  that  compulsion  hath,  though  there  be  nothing  more  different  from 
compulsion  than  love."     Dr.  Preston,  ibid.  p.  29. 

f  If  one  considers  that  the  drift  and  scope  of  this  whole  discourse, 
from  p.  192,  is  to  discover  the  naughtiness  of  Antinomista's  faith,  ob- 
served by  Neophytus,  one  may  perceive,  that  by  the  author's  quoting 
Towne,  the  Antinomian,  upon  that  head,  he  gives  no  more  ground  to  sus- 
pect himself  of  Antinomianlsm,  though  he  calls  him  an  evangelical  man, 


200  THE  MARROW  OP 

believer,  according  to  the  measure  of  faith  and  the  spirit 
received,  sweetly  quickens  and  bends,  to  choose,  affect,  and 
delight  in  whatever  is  good  and  acceptable  to  God,  or  a  good 
man ;  the  Spirit  freely  and  cheerfully  moving  and  inclining 
him  to  keep  the  law,  without  fear  of  hell  or  hope  of  heaven."* 
For  a  Christian  man,  says  sweet  Tindal,  worketh  only  because 
it  is  the  will  of  his  Father ;  for  after  that  he  is  overcome  with 
love  and  kindness,  he  seeks  to  do  the  will  of  God,  which  is  in- 
deed a  Christian  man's  nature ;  and  what  he  doth,  he  doth  it 
freely  after  the  example  of  Christ.  As  a  natural  son,  ask  him 
why  he  does  such  a  thing.  Why,  says  he,  it  is  the  will  of  my 
Father,  and  I  do  it  that  I  may  please  him ;  for,  indeed,  love  de- 
sireth  no  wages,  it  is  wages  enough  to  itself,  it  hath  sweetness 
enough  in  itself,  it  desires  no  addition,  it  pays  its  own  wages. 
And  therefore  it  is  the  true  child-like  obedience,  being  begotten 
by  faith,  of  Sarah  the  free-woman,  by  the  force  of  God's  love. 
And  so  it  is  indeed  the  only  true  and  sincere  obedience  :  for, 
says  Dr.  Preston,  "  To  do  a  thing  in  love,  is  to  do  it  in  sincer- 
ity ;  and,  indeed,  there  is  no  other  definition  of  sincerity ;  that 
is  the  best  way  to  know  it  by." 

Sect.  7. — Nom.  But  stay,  sir,  I  pray  you,  would  you  not 
have  believers  to  eschew  evil  and  do  good,  for  fear  of  hell,  or 
for  hope  of  heaven  ? 

Evan.  No,  indeed,  I  would  not  have  any  believer  to  do 
either  the  one  or  the  other ;  for  so  far  forth  as  they  do  so, 
their  obedience  is  but  slavish.f     And  therefore  though,  when 

than  a  Protestant  gives  in  point  of  Popery,  by  quoting  Cardinal  Bellar- 
inine  against  a  Papist,  though  withal  he  call  him  a  Catholic.  And  the 
epithet  given  to  Towne,  is  so  far  from  being  a  high  commendation,  that,  really, 
it  is  none  at  all  ;  for,  though  both  these  epithets,  the  latter  as  well  ag 
the  former,  are  in  themselves  honourable,  yet  in  these  cases,  a  man  speaking  in 
the  language  of  his  adversary,  they  are  nothing  so.  Evangelista  could  not 
but  remember  that  Antinomista  had  told  him  roundly,  "  That  he  had  not 
been  so  evangelical  as  some  others  in  the  city,  which  caused  him  to  leave 
hearing  of  him,  to  hear  them,"  viz:  those  evangelical  men  ;  and  why 
might  not  he  give  him  a  sound  note  from  one  of  those  evangelical  men,  even 
under  that  character,  so  acceptable  to  him,  without  ranking  himself  with 
them? 

*  See  p.  197,  note  f,  and  the  following  one. 

t  As  for  what  concerns  the  hope  of  heaven,  the  author  purposely  ex- 
plains that  matter,  (p.  205,)  that  he  would  not  have  any  believer  to  eschew 
evil  or  do  good  for  fear  of  hell ;  the  meaning  thereof  plainly  is  this,  you 
being  a  believer  in  Christ,  ought  not  to  eschew  evil  and  do  good,  for  fear 
you  be  condemned,  and  cast  into  hell.  So  far  as  a  believer  doth  so,  the 
author  justly  reckons  his  obedience  accordingly  slavish.  This  is  the 
common  understanding  and  sense  of  such  a  phrase,  as  when  we  say,  The 
slave  works  for  fear  of  the  whip.      Some  meo  abstain  from  stealing,  rob- 


MODERN  DIVINITY.  201 

they  were  first  awakened  and  convinced  of  their  misery,  and 
set  foot  forward  to  go  on  in  the  way  of  life,  they,  with  the 


bing,  and  the  like,  for  iear  of  the  gallows ;  they  eschew  evil,  not  from  love 
of  virtue,  but  for  fear  of  punishment,  as  the  heathen  poet  says  of  his  pretender 
to  virtue, 

Oderunt  peccare  boni  virtutis  amore, 

Tu  nihil  admittes  in  te  formidine  poenae. 

HoRAT.  Epist.  16. 
Which  may  be  thus  Englished  : 

Hatred  of  vice,  in  generous  souls, 
From  love  of  virtue  flows. 

While  nothing  vicious  minds  controls 
But  servile  fear  of  blows. 
This  is  quite  another  thing  than  to  say,  that  a  believer  in  doing  good,  or 
eschewing  evil,  ought  not  to  regard  threatenings,  nor  be  influenced  by 
the  threatening  of  death.  For  though  believers  ought  never  to  fear  that 
they  shall  be  condemned  and  cast  into  hell,  yet  they  both  may  and  ought 
awfully  to  regard  the  threatenings  of  the  holy  law  :  and  how  they  ought 
to  regard  them,  one  may  learn  from  the  Westm.  Confess,  chap.  xix.  art. 
6,  in  these  words,  "  The  threatenings  of  it  [viz :  the  law]  serve  to  show 
what  even  their  sins  deserve ;  and  what  afflictions  in  this  life  they  may 
expect  for  them,  although  freed  from  the  curse  thereof  threatened  in  the 
law."  Thus  they  are  to  regard  them,  not  as  denunciations  of  their  doom, 
in  case  of  sinning,  but  as  a  looking-glass  wherein  to  behold  the  fearful 
demerit  of  their  sin  ;  the  unspeakable  love  of  God  in  freeing  them  from 
bearing  it,  his  fatherly  displeasure  against  his  own  for  their  sin,  and  the 
tokens  of  his  anger  to  be  expected  by  them  in  that  case.  So  will  they 
be  influenced  to  eschew  evil  and  do  good,  being  thereby  filled  with  hatred 
and  horror  of  sin,  thankfulness  to  God,  and  fear  of  the  displeasure  and  frowns 
of  their  Father,  though  not  with  a  fear  that  he  will  condemn  them,  and  destroy 
them  in  hell ;  this  glass  represents  no  such  thing. 

Such  a  fear  in  a  believer  is  groundless.  For  (I.)  He  is  not  under  the 
threatening  of  hell,  or  liable  to  the  curse.  See  p.  113,  114,  notes*  andf. 
If  he  were,  he  behoved  that  moment  he  sinneth  to  fall  under  the  curse. 
For  since  the  curse  is  the  sentence  of  the  law,  passing  on  the  sinner,  ac- 
cording to  the  threatening,  adjudging,  and  binding  him  over  to  the  punish- 
ment threatened ;  if  the  law  say  to  a  man,  before  he  sinneth,  "  In  the  day 
thou  eateat  thereof,  thou  shalt  surely  die,"  it  says  unto  him,  in  the  mo- 
ment he  sinneth,  "  Cursed  is  every  one  that  continueth  not  in  all  things 
written  in  the  law,  to  do  them."  And  forasmuch  as  believers  sin  in  every 
thing  they  do,  their  very  believing  and  repenting  being  always  attended 
with  sinful  imperfections,  it  is  not  possible,  at  this  rate,  that  they  can  be 
one  moment  from  under  the  curse  ;  but  it  must  be  continually  wreathed 
about  their  necks.  To  distinguish  in  this  case,  betwixt  gross  sins  and 
lesser  sins,  is  vain  ;  for  as  every  sin,  even  the  least,  deserves  God's  wrath 
and  curse,  [Short.  Cat.,]  so,  against  whomsoever  the  curse  takes  place, 
(and  by  virtue  of  God's  truth,  it  takes  place  against  all  those  who  are 
threatened  with  hell  or  eternal  death)  they  are  cursed  for  all  sins,  smaller 
or  greater :  "  Cursed  is  every  one  that  continueth  not  in  all  things :" 
though  still  there  is  a  difference  made  betwixt  greater  and  lesser  sins,  in 
respect  of  the  degree  of  punishment,  yet  there  is  none  in  respect  of  the 
kind.    But    now    believers    are   set    free    from    the    curse.     Gal.    iii.    13^ 


202  THE  MARROW  OF 

prodigal,  would  be  hired  servants ;  yet  when,  by  the  eye  of 
faith,  they  see  the  mercy  and  indulgence  of  their  heavenly 

"  Christ  hath  redeemed  us  from  the  curse  of  the  law,  being  made  a  curse 
for  us."  (2.)  By  the  redemption  of  Christ  already  applied  to  the  believer, 
and  by  the  oath  of  God,  he  is  perfectly  secured  from  the  return  of  the 
curse  upon  him,''  Gal.  iii.  13,  [see  before,]  compared  with  Isa.  liii.  and 
liv.  9,  "  For  this  is  as  the  waters  of  Noah  unto  me :  for,  as  I  have  sworn 
that  the  waters  of  Noah  should  no  more  go  over  the  earth,  so  have  I 
sworn  that  I  would  not  be  wroth  with  thee,  nor  rebuke  thee."  Therefore 
he  is  perfectly  secured  from  being  made  liable  any  more  to  hell  or  eternal 
death.  For  a  man,  being  under  the  curse,  is  "  so  made  liable  to  the 
pains  of  hell  for  ever."  Short.  Cat.  (3.)  He  is  justified  by  faith,  and  so 
adjudged  to  live  eternally  in  heaven.  This  is  unalterable,  "  for  the  gifts 
and  calling  of  God  are  without  repentance,"  Rom.  xi.  29.  And  a  man 
can  never  stand  adjudged  to  eternal  life,  and  to  eternal  death,  at  one  and 
the  same  time.  (4.)  One  great  difference  betwixt  believers  and  unbe- 
lievers lies  here,  that  the  latter  are  bound  over  to  hell  and  wrath,  the 
former  are  not :  John  iii.  18,  "  He  that  believeth  is  not  condemned  :  but 
he  that  believeth  not,  is  condemned  already  ;"  not  that  he  is  in  hell  al- 
ready, but  bound  over  to  it.  Now,  a  believer  is  still  a  believer,  from  the 
first  moment  of  his  believing ;  and  therefore  it  remains  true  concerning 
him,  from  that  moment  for  ever,  that  he  is  not  condemned  or  bound  over 
to  hell  and  wrath.  He  is  expressly  secured  against  it  for  all  time  to 
come,  from  that  moment.  John  v.  24,  "  He  shall  not  come  into  con- 
demnation." And  the  apostle  cuts  off  all  evasion  by  distinctions  of  con- 
demnation here,  while  he  tells  us  in  express  terms,  "  There  is  no  condem- 
nation to  them  which  are  in  Christ  Jesus,"  Rom.  viii.  1.  (5.)  The  be- 
liever's union  with  Christ  is  never  dissolved.  Hosea  ii.  19,  "  I  will  betroth 
thee  unto  me  for  ever :"  and  being  in  Christ  he  is  set  beyond  the  reach 
of  condemnation,  Rom.  viii.  1.  Yea,  and  being  in  Christ,  he  is  perfectly 
righteous  for  ever  ;  for  he  is  never  again  stripped  of  the  white  raiment  of 
Christ's  imputed  righteousness ;  while  the  union  remains,  it  cannot  be 
lost :  but  to  be  perfectly  righteous,  and  yet  liable  to  condemnation  before  a 
just  Judge,  are  inconsistent. 

Neither  is  such  a  fear  in  a  believer  acceptable  to  God ;  for,  (1.)  It  is 
not  from  the  Spirit  of  God,  but  from  one's  own  spirit,  or  a  worse ; 
Rom.  viii.  15,  "Ye  have  not  received  the  spirit  of  bondage  again  to  fear;" 
namely,  to  fear  death  or  hell.  Heb.  ii.  15,  "  Who  through  fear  of  death 
were  all  their  life-time  subject  to  bondage.'  (2.)  It  was  the  design  of 
the  sending  of  Christ,  that  believers  in  him  might  serve  God  without  that 
fear,  Luke  i.  74.  That  "  we,  being  delivered  out  of  the  hands  of  our 
enemies,  might  serve  him  without  fear."  Compare  1  Cor.  xv.  26,  "  The 
last  enemy  that  shall  be  destroyed  is  death."  And  for  this  very  cause 
Jesus  Christ  came,  "  That  through  death  he  might  destroy  him  that  had 
the  power  of  death,  that  is  the  devil ;  and  deliver  them,  who,  through 
fear  of  death,  were  all  their  life-time,"  namely,  before  their  deliverance  by 
Christ,  "  subject  to  bondage,"  Heb.  ii.  14,  15. 

(3.)  Though  it  is  indeed  consistent  with,  yet  it  is  contrary  to  faith  ; 
Matt.  viii.  26,  "  Why  are  ye  fearful,  0  ye  of  little  faith  !"    And  to  love  too  ; 

1  John  iv.  18,  "  Perfect  love  casteth  out  fear,  because  fear  hath  torment." — 

2  Tim.  i.  7,  "  God  hath  not  given  us  the  spirit  of  fear,  but  of  power,  of  love, 
and  of  a  sound  mind." 


MODERN  DIVINITY.  203 

Father  in  Christ,  running  to  meet  them  and  embrace  them ;  I 
would  have  them,  with  him,  to  talk  no  more  of  being  hired 
servants,  Luke  xvi.  1  would  have  them  so  to  wrestle  against 
doubting,  and  so  to  exercise  their  faith  as  to  believe,  that  they 
are  by  Christ  *'  delivered  from  the  hands  of  their  enemies," 
both  the  law,  sin,  wrath,  death,  the  devil,  and  hell,  "  that 
they  may  serve  the  Lord  without  fear,  in  holiness  and  right- 
eousness all  the  days  of  their  lives,"  Luke  i.  74,  75.  I  would 
have  them  so  to  believe  God's  love  to  them  in  Christ,  as  that 
thereby  they  may  be  constrained  to  obedience  * 

Nom.  But,  sir,  you  know  that  our  Saviour  says,  "Fear 
him  that  is  able  to  destroy  both  soul  and  body  in  hell," 
Matt.  X.  28.  And  the  apostle  says,  "  We  shall  receive  of 
the   Lord  the  reward  of  the  inheritance,"  Col.  iii.  24.     And 

(4.)  As  it  is  not  agreeable  to  the  character  of  a  father,  who  is  not  a  re- 
venging judge  to  his  own  family,  to  threaten  to  kill  his  children,  though  he 
threaten  to  chastise  them  :  so  such  a  fear  is  no  more  agreeable  to  the  spirit  of 
adoption,  nor  becoming  the  state  of  sonship  to  God,  than  for  a  child  to  fear 
that  his  lather,  being  such  a  one,  will  kill  him.  And  therefore,  "  the  spirit  of 
bondage  to  fear"  is  opposed  to  "  the  spirit  of  adoption,  whereby  we  cry,  Abba, 
Father,"  Rom.  viii.  15. 

"  Adoption  is  an  act  of  the  free  grace  of  God,  whereby  all  those  that 
are  justified  are  received  into  the  number  of  his  children,  have  his  name 
put  upon  them,  the  Spirit  of  his  Son  given  to  them,  (receive  the  spirit 
of  adoption,  Westm.  Confess,  chap.  12,)  are  under  his  fatherly  care  and 
dispensation,  admitted  to  all  the  liberties  and  privileges  of  the  sons  of  God, 
made  heirs  of  all  the  promises,  and  fellow-heirs  with  Christ  in  glory."  Larg. 
Cat.  q.  74. 

"  The  LIBERTY  which  Christ  has  purchased  for  believers  under  the 
gospel,  consists  in  their  freedom  from  the  guilt  of  sin,  the  condemning 
wrath  of  God,  the  curse  of  the  moral  law,  as  also  in  their  free  access 
to  God.  and  their  yielding  obedience  unto  him,  not  out  of  slavish  fear, 
but  a  child-like  love  and  willing  mind.  All  which  were  common  also  to  be- 
lievers under  the  law."  Westm.  Confess,  chap.  20,  art.  1.  By  the  guilt  of 
sin  here,  must  needs  be  understood  obligation  to  eternal  wrath.  See  p.  87, 
note  4. 

"  The  end  of  Christian  liberty  is,  that  being  delivered  out  of  the  hands  of 
our  enemies,  we  might  '  serve  the  Lord  without  fear.' "     Ibid.  art.  3.' 

"  The  one  (viz :  justification)  doth  equally  free  all  believers  from  the  reveng- 
ing wrath  of  God,  and  that  perfectly  in  this  life,  that  they  never  fall  into  con- 
demnation."    Larg.  Cat.  q.  77. 

"  Though  a  soul  be  justified  and  freed  from  the  guilt  of  eternal  punishment, 
and  so  the  spirit  is  no  more  to  be  afraid  and  disquieted  for  eternal  wrath  and 
hell."     Rutherford's  Trial  and  Triumph,  &c.  Ser.  19,  p.  261. 

"  The  believer  hath  no  conscience  of  sins  ;  that  is,  he  in  conscience  is  not  to 
fear  everlasting  condemnation,  that  is  most  true."    Ibid.  p.  266. 

See  more  to  this  purpose,  p.  108,  note  *  ;  11.3,  note  *  ;  197,  note  f. 

*  And  no  marvel  one  would  have  them  do  so,  since  that  is  what  all  the 
children  of  God  with  one  mouth  do  daily  pray  for,  saying,  "  Thy  will  be  done 
on  earth  as  it  is  in  heaven." 


20^  THE  MARROW  OF 

is  it  not  said,  that  "Moses  had  respect  unto  the  recompense  of 
reward  ?"  Heb.  xi.  26. 

Evan.  Surely  the  intent  of  our  blessed  Saviour,  in  that 
first  Scripture,  is  to  teach  all  believers,  that  when  God  com- 
mands one  thing,  and  man  another,  they  should  obey  God, 
and  not  man,  rather  than  to  exhort  them  to  eschew  evil  for 
fear  of  hell*  And  for  those  other  Scriptures  by  you  al- 
leged, if  you  mean  reivard,  and  the  means  to  obtain  that  re- 
ward, in  the  Scripture  sense,  then  it  is  another  matter ;  but 
I  had  thought  you  had  meant  in  our  common  sense,  and  not 
in  Scripture  sense. 

*  There  is  a  great  difference  betwixt  a  believer's  eschewing  evil  for  fear 
of  hell,  and  his  eschewing  it  from  the  fear  of  God,  "  as  able  to  destroy 
both  soul  and  body  in  hell."  The  former  respects  the  event  as  to  his 
eternal  state,  the  latter  not.  To  this  purpose  the  variation  of  the  phrase 
in  the  text  is  observable, — "  fear  not  them  that  kill  the  body :"  this 
notes  the  event,  as  to  temporal  death  by  the  hands  of  men,  which  our 
Lord  would  have  his  people  to  lay  their  account  with  ;  but  with  respect 
to  eternal  death,  he  says  not,  fear  him  which  destroys,  but,  "  which  is  able 
to  destroy  both  soul  and  body  in  hell."  Moreover,  the  former  is  a 
slavish  fear  of  God  as  a  revenging  judge ;  the  believer  eschewing  sin 
for  fear  he  be  damned :  the  latter  is  a  reverential  fear  of  God  as  of  a 
Father  with  whom  is  awful  dominion  and  power.  The  former  carries  in  it 
a  doubtfulness  and  uncertainty  as  to  the  event,  plainly  contrary  to  the 
remedy  prescribed  in  this  same  case :  Prov.  xxix.  25,  "  The  fear  of  man 
bringeth  a  snare  ;  but  whoso  putteth  his  trust  in  the  Lord  shall  be  safe." 
The  latter  is  consistent  with  the  most  full  assurance  of  one's  being  put 
beyond  all  hazard  of  hell,  Heb.  xii.  28,  29,  "  Wherefore  we  receiving  a 
kingdom  which  cannot  be  moved,  let  us  have  grace,  whereby  we  may 
serve  God  acceptably,  with  reverence  and  godly  fear.  For  our  God  is  a 
consuming  fire."  A  believer,  by  fixing  his  eyes  on  God,  as  able  to  de- 
stroy both  soul  and  body  in  hell,  may  be  so  filled  with  the  reverential 
fear  of  God,  his  dreadful  power  and  wrath  against  sin,  as  to  be  fenced 
against  the  slavish  fear  of  the  most  cruel  tyrants,  tempting  him  to  sin  ;  though 
in  the  mean  time  he  most  firmly  believes  that  he  is  past  that  gulf,  can 
never  fall  into  it,  nor  be  bound  over  unto  it.  For,  so  he  hath  a  lively  represen- 
tation of  the  just  deserving  of  sin,  even  of  that  sin  in  particular  unto 
which  he '  is  tempted  ;  and  so  must  tremble  at  the  thought  of  it,  as  an  evil 
greater  than  death.  And  as  a  child,  when  be  seeth  his  father  lashing  hia 
slaves,  cannot  but  tremble,  and  fear  to  offend  him,  so  a  believer's  turning 
his  eyes  on  the  miseries  of  the  damned,  must  raise  in  him  an  awful  apprehen- 
sion of  the  severity  of  his  Father  against  sin,  even  in  his  own ;  and  cause 
him  to  say  in  his  heart,  "  My  flesh  trembleth  for  fear  of  thee ;  and  I  am 
afraid  of  thy  judgments,"  Psalm  cxix.  120.  Thus  also  he  hath  a  view  of 
the  frightful  danger  he  has  escaped ;  the  looking  back  to  which  must 
make  one's  heart  shiver,  and  conceive  a  horror  of  sin  ;  as  in  the  case 
of  a  pardoned  criminal,  looking  back  to  a  dreadful  precipice  from  which 
he  was  to  have  been  thrown  headlong,  had  not  a  pardon  seasonably  prevented 
his  ruin ;  Eph.  ii.  3,  "  We  were  by  nature  the  children  of  wrath,  even  as 
others." 


MODERN   DIVINITY.  205 

Nom.  Why,  sir,  I  pray  you,  what  difference  is  there  be- 
twixt reward,  and  the  means  to  obtain  the  reward,  in  our  com- 
mon sense,  and  in  the  Scripture  sense  ? 

Evan,  Why,  reward,  in  our  common  sense,  is  that  which 
is  conceived  to  come  from  God,  or  to  be  given  by  God ; 
which  is  a  fancying  of  heaven  under  carnal  notions,  beholding 
it  as  a  place  where  there  is  freedom  from  all  misery,  and 
fulness  of  all  pleasures  and  happiness,  and  to  be  obtained  by 
our  own  works  and  doings*  But  reward  in  the  Scripture 
sense,  is  not  so  much  that  which  comes  from  God,  or  is 
given  by  God,  as  that  which  lies  in  God,  even  the  full  frui- 
tion of  God  himself  in  Christ.  "  I  am,"  says  God  to  Abra- 
ham, "  thy  shield,  and  thy  exceeding  great  reward,"  Gen. 
XV.  1,  and  "  Whom  have  I  in  heaven  but  thee?"  says  David; 
"and  there  is  none  on  earth  that  I  desire  besides  thee," 
Psalm  Ixxiii.  25;  and  "I  shall  be  satisfied  when  I  awake  with 
thy  likeness,"f  Psalm  xvii.  15.  And  the  means  to  obtain  this 
reward  is,  not  by  doing,  but  by  believing  ;  even  by  "  drawing 
near  with  a  true  heart,  in  the  full  assurance  of  faith,"  Heb. 
X.  22 ;  and  so  indeed  it  is  given  freely .:{:  And  therefore  you 
are  not  to  conceive  of  that  reward  which  the  Scripture  speaks 
of,  as  if  it  were  the  wages  of  a  servant,  but  as  it  is  the  inherit- 


*  Thus,  to  eschew  evil  and  do  good  for  hope  of  heaven,  is  to  do  so  in 
hope  of  obtaining  heaven  by  our  own  worlds.  And  certainly  "  that  hope  shall 
be  cut  off,  and  be  a  spider's  web,"  Job  viii.  14 ;  for  a  sinner  shall  never  ob- 
tain heaven  but  in  the  way  of  free  grace  ;  "  But  if  it  be  of  works,  then  it  is  no 
more  grace,"  Rom.  xi.  6.  But  that  a  believer  may  be  animated  to  obedience 
by  eyeing  the  reward  already  obtained  for  him  by  the  works  of  Christ,  our 
author  no  where  denies.  So  indeed  the  apostle  exhorts  believers  to  run  their 
Christian  race,  "  looking  unto  Jesus,  who,  for  the  joy  that  was  set  before  him," 
(to  be  obtained  by  his  own  works,  in  the  way  of  most  proper  merits)  "endured 
the  cross,"  Heb.  xii.  1 ,  2. 

"  Papists,"  says  Dr.  Preston,  "  tell  of  escaping  damnation,  and  of  get- 
ting into  heaven.  But  Scripture  gives  other  motives  \yiz :  to  good  works]  : 
Thou  art  in  Christ,  and  Christ  is  thine ;  consider  what  he  hath  done  for 
thee,  what  thou  hast  by  him,  what  thou  hadst  been  without  him,  and  thus 
stir  up  thyself  to  do  for  him  what  he  requireth." — Abridg.  of  his  Works, 
p.  394. 

f  "  Man's  chief  end  is  to  glorify  God  and  to  enjoy  him  for  ever."  Short.  Cat. 
— "  Believers  shall  be  made  perfectly  blessed  in  full  enjoying  of  Cod  to  all 
eternity."     Ibid. 

J  Rom.  iv.  16,  "Therefore  it  is  of  faith,  that  it  might  be  by  grace  ;  to  the 
end  the  promise  \yiz:  of  the  inheritance,  verses  13,  14,]  might  be  sure  to  all  the 
seed."     Otherwise  it  is  not  given  freely  ;  for  "  to  him  that  worketh  is  the  re- 
ward not  reckoned  of  grace,  but  of  debt,"  verse  4. 
18 


20$  THE  MARROW  OF 

ance  of  sons*  And  when  the  Scripture  seemeth  to  induce 
believers  to  obedience,  by  promising  this  reward,  you  are  to 
conceive  that  the  Lord  speaks  to  believers  as  a  father  does 
to  his  young  son.  Do  this  or  that,  and  then  I  will  love  thee ; 
whereas  we  know,  that  the  father  loveth  the  son  first,  and  so 
does  God ;  and  therefore  this  is  the  voice  of  believers,  "  We 
love  him,  because  he  first  loved  us,"  1  John  iv.  19.  The 
Lord  doth  pay  them,  or  at  least  gives  them  a  sure  earnest  of 
their  wages,  before  he  bid  them  work;t  and  therefore  the 
contest  of  a  believer  (according  to  the  measure  of  his  faith) 
is  not,  what  will  God  give  me?  but,  what  shall  I  give  God? 
"What  shall  I  render  unto  the  Lord  for  all  his  goodness  ?  For 
thy  loving-kindness  is  before  mine  eyes,  and  I  have  walked  in 
thy  truth,"  Psalm  cxvi.   12,  and  xxvi.  3. 

Nom.  Then,  sir,  it  seems  that  holiness  of  life,  and  good 
works,  are  not  the  cause  of  eternal  happiness,  but  only  the 
way  thither  ? 

Evan.  Do  you  not  remember  that  our  Lord  Jesus  himself 
says,  "  I  am  the  way,  the  truth,  and  the  life  ?"  John  xiv.  6  ; 
and  doth  not  the  apostle  say  to  the  believing  Colossians,  "As 
ye  have  received  Jesus  Christ  the  Lord,  so  walk  in  him?" 
Col.  ii.  6  ;  that  is,  as  ye  have  received  him  by  faith,  so  go 
on  in  your  faith,  and  by  his  power  walk  in  his  command- 
ments. So  that  good  works,  as  I  conceive,  may  rather  be 
called  a  believer's  walking  in  the  way  of  eternal  happiness, 
than  the  way  itself;  but,  however,  this  we  may  assuredly 
conclude,  that  the  sum  and  substance  both  of  the  way,  and 
walking  in  the  way,  consists  in  the  receiving  of  Jesus  Christ 


*  The  apostle's  decision  in  tliis  case  seems  to  be  pretty  clear  :  Rom.  vi. 
23,  "  For  the  wages  of  sin  is  death  ;  but  the  gift  of  Goid  is  eternal  life  :'' 
he  will  not  have  us  to  look  upon  it  as  the  wages  of  a  servant  too.  The 
joining  together  of  both  these  notions  of  the  reward  was,  it  seems,  the 
doctrine  of  the  Pharisees  ;  Mark  x.  17,  "  Good  Master,  what  shall  I  do, 
that  I  may  inherit  eternal  life  ?"  And  how  unacceptable  it  was  to  our 
blessed  Saviour,  may  be  learned  from  his  answer  to  that  question.  "  The 
Papists  confess  that  life  is  merited  by  Christ,  and  is  made  ours  by  the 
right  of  inheritance :  so  far  we  go  with  them.  Yea,  touching  works,  they 
hold  many  things  with  us ;  (1.)  That  no  works  of  themselves  can  merit  life 
everlasting.  (2.)  That  works  done  before  conversion,  can  merit  nothing  at  God's 
hand.  (3.)  That  there  is  no  merit  at  God's  hand,  without  his  mercy,  no 
exact  merit  as  often  there  is  amongst  men.  The  point  whereabout  we  dissent 
is,  that  with  the  merit  of  Christ  and  free  promise,  they  will  have  the  merit 
of  works  joined,  as  done  by  them  who  are  adopted  children." — Bayne  on 
Eph.  ii.  8. 

t  Namely,  in  the  way  of  the  covenant  of  grace. 


MODEEN  DIVINITY.  207 

by  faith,  and  in  yielding  obedience  to  bis  law,  according  to  the 
measure  of  that  receiving* 

Sect.  8. — Neo.  Sir,  I  am  persuaded,  that  through  my  neigh- 
bour Nomista's  asking  you  these  questions,  you  have  been  in- 
terrupted in  your  discourse,  in  showing  how  faith  enables  a 
man  to  exercise  his  Christian  graces,  and  perform  his  Chris- 
tian duties  aright :  and  therefore  I  pray  you  go  on. 

Evan.  What  should  I  say  more  ?  for  the  time  would  fail 
me  to  tell,  how  that,  according  to  the  measure  of  any  man's 
faith,  is  his  true  peace  of  conscience ;  for,  says  the  apostle, 
'  being  justified  by  faith,  we  have  peace  with  God,"  Eom.  v.  1. 
Yea,  says  the  prophet  Isaiah,  "  Thou  wilt  keep  him  in  per- 


*  Our  author,  remembering  Nomista's  bias  towards  good  works,  as  se- 
parated from  Christ,  puts  him  in  mind,  that  Christ  is  the  way  ;  and  that 
the  soul's  motion  heaven-ward  is  in  Christ ;  that  is,  a  man  being  once 
united  to  Christ  by  faith,  moveth  heaven- ward,  making  progress  in  be- 
lieving, and  by  influences  derived  from  Jesus  Christ,  walking  in  his  holy 
commandmeuts.  The  Scripture  acknowledges  no  other  holiness  of  life, 
or  good  works  ;  and  concerning  the  necessity  of  these  the  author  moves 
no  debate.  But  as  to  the  propriety  of  expression,  since  good  works  are 
the  keeping  of  the  commandments,  in  the  way  of  which  we  are  to  go,  he 
conceives  they  may,  with  greater  propriety,  be  called  the  walking  in  the 
way,  than  the  way  itself.  It  is  certain  that  the  Scripture  speaks  of 
"  walking  in  Christ,"  Col.  ii.  6,  "  walking  in  his  commandments," 
2  Chron.  xvii.  4,  and  "  walking  in  good  works,"  Eph.  ii.  10  ;  and  that  as 
these  terms  signify  but  one  and  the  same  thing,  so  they  are  all  metaphor- 
ical. But  one  would  think  the  calling  of  good  works  the  way  to  be 
walked  in,  is  further  removed  from  the  propriety  of  expression,  than  the 
calling  them  the  walking  in  the  way.  But  the  author  waiving  this,  as  a 
matter  of  phraseology,  or  manner  of  speaking  only,  tells  us,  that  assuredly 
the  sum  and  substance,  both  of  the  way  to  eternal  happiness,  and  of  the 
walking  in  the  way  to  it,  consists  in  the  receiving  Jesus  Christ  by  faith, 
and  in  yielding  obedience  to  his  law,  according  to  the  measure  of  that 
receiving.  Herein  is  comprehended  Christ  and  holiness,  faith  and  obe- 
dience ;  which  are  inseparable.  And  no  narrower  is  the  compass  of  the 
way  and  walking  mentioned,  Isa.  xxxv.  8,  9,  "  It  shall  be  called  the  way 
of  holiness — the  redeemed  shall  walk  there." — "The  way  of  holiness,  or 
the  holy  way,  (according  to  an  usual  Hebraism,)  as  it  is  generally  under- 
stood by  interpreters,  is  the  way  leading  to  heaven,  says  Piscator  ;  namely, 
Christ,  faith,  and  the  doctrine  of  a  holy  life."  Fererius  apud  Pol.  Synop. 
in  loc.  And  now  that  our  author,  though  he  conceives  good  works  are 
not  so  properly  called  the  way,  as  the  walking,  yet  does  not  say,  that  in 
no  sense  they  may  be  called  the  way,  but  does  expressly  assert  them  to  b 
the  soul's  M-alking  in  the  way  of  eternal  happiness  ;  he  cannot  justly  be  charged 
here  (more  than  any  where  else  in  his  book)  with  teaching,  that  holiness  is 
not  necessary  to  salvation,  unless  one  will,  in  the  first  place,  say  that  though 
the  way  itself  to  eternal  happiness  is  necessary  to  salvation,  yet  the  walking 
in  the  way  is  not  necessary  to  it ;  which  would  be  Autinoraian  with  a  wit- 
ness. 


208"  THE  MARROW  OF 

feet  peaee,  whose  mind  is  stayed  on  thee,  because  he  trust- 
eth  in  thee,"  Isa.  xxvi.  3.  Here  there  is  a  sure  and  true 
grounded  peace:  "  Therefore  it  is  of  faith,"  says  the  apostle, 
*'  That  it  might  be  by  grace,  and  that  the  promise  might  be 
sure  to  all  the  seed,"  Eom.  iv.  16.  And  answerable  to  a 
man's  believing  that  he  is  "justified  freely  by  God's  grace, 
through  that  redemption  that  is  in  Jesus  Christ,"*  Rom.  iv. 
3,  24,  is  his  true  humility  of  spirit.  So  that,  although  he  be 
endowed  with  excellent  gifts  and  graces,  and  though  he  per- 
form never  so  many  duties,  he  denies  himself  in  all ;  he  does 
not  make  them  as  ladders  for  him  to  ascend  up  into  heaven 
by,  but  he  desires  to  "  be  found  in  Christ,  not  having  his  own 
righteousness,  which  is  of  the  law,  but  that  which  is  through 
the  faith  of  Christ,"  Philip,  iii.  9.  He  does  not  think  himself 
to  be  one  step  nearer  to  heaven,  for  all  his  works  and  per- 
formances. And  if  he  hear  any  man  praise  him  for  his  gifts 
and  graces,  he  will  not  conceive  that  he  has  obtained  the 
same  by  his  own  industry  and  pains-taking,  as  some  men  have 
proudly  thought ;  neither  will  he  speak  it  out,  as  some  have 
done,  saying ;  These  gifts  and  graces  have  cost  me  something — 
I  have  taken  much  pains  to  obtain  them ;  but  he  says,  "  By 
the  grace  of  God  I  am  what  I  am ;  and  not  I,  but  the  grace 
of  God  that  was  with  me,"  1  Cor.  xv.  10.  And  if  he  behold 
an  ignorant  man,  or  a  wicked  liver,  he  will  not  call  him 
"  Carnal  wretch  !"  "  or,  "  Profane  fellow  !"  nor  say,  "  Stand  by 
thyself,  come  not  near  me,  for  I  am  holier  than  thou,"  Isa.  Ixv. 
5,  as  some  have  said ;  but  he  pities  such  a  man,  and  prays 
for  him ;  and  in  his  heart  he  says  concerning  himself,  "  Who 
maketh  thee  to  differ  ?  and  what  hast  thou  that  thou  hast 
not  received  ?"  1  Cor.  iv.  7. 

And  thus  I  might  go  on,  and  show  you  how,  according  to 
any  man's  faith,  is  his  true  joy  in  God,  and  his  true  thank- 
fulness to  God,  and  his  patience  in  all  troubles  and  afflictions, 
and  his  contentedness  in  any  condition,  and  his  willingness  to 
suffer,  and  his  cheerfulness  in  suffering,  and  his  contentedness 
to  part  with  any  earthly  thing.  Yea,  according  to  any  man's 
faith,  is  his  ability  to  pray  aright,  Rom.  x.  14,  to  receive  the  sac- 
rament with  profit  and  comfort :  and  to  do  any  duty  either  to  God 
or  man  after  a  right  manner,  and  to  a  right  end,  Heb.  iv.  2. 
Yea,  according  to  the  measure  of  any  man's  faith,  in  his  love 


*  And  not  for  any  thing  wrought  in  himself,  or  done  by  himself. 
p.  192.  note*. 


MODERN  DIVINITY.  ^  209 

to  Christ,  and  so  to  man  for  Christ's  sake ;  and  so,  consequently, 
his  readiness  and  willingness  to  forgive  an  injury ;  yea,  to  for- 
give an  enemy,  and  to  do  good  to  them  that  hate  him ;  and 
the  more  faith  any  man  has,  the  less  love  he  has  to  the  world 
or  the  things  that  are  in  the  world.  To  conclude,  the  greater 
any  man's  faith  is,  the  more  fit  he  is  to  die,  and  the  more  wil- 
ling he  is  to  die. 

Neo.  Well,  sir,  now  I  do  perceive  that  faith  is  a  most  excel- 
lent grace,  and  happy  is  that  man  who  has  a  great  measure  of 
it. 

Evan.  The  .truth  is,  faith  is  the  chief  grace  that  Christiana 
are  to  be  exhorted  to  get  and  exercise ;  and  therefore,  when 
the  people  asked  our  Lord  Christ,  "  what  they  should  do  to 
work  the  works  of  God,"  he  answered  and  said,  "  This  is  the 
work  of  God,  that  ye  believe  on  him  whom  he  hath  sent,"  John 
vi.  29  ;  speaking  as  if  there  were  no  other  duty  at  all  required, 
but  only  believing ;  for,  indeed,  to  say  as  the  thing  is,  believ- 
ing includes  all  other  duties  in  it,  and  they  spring  all  from  it; 
and  therefore  says  one,  "  Preach  faith,  and  preach  all." — 
"  Whilst  I  bid  man  believe,"  says  learned  RoUock,  "  I  bid  him 
do  all  good  things  ;"  for,  says  Dr.  Preston,  "  Truth  of  belief 
will  bring  forth  truth  of  holiness  ;  if  a  man  believe,  works  of 
sanctification  will  follow ;  for  faith  draws  after  it  inherent 
righteousness  and  sanctification.  Wherefore,"  says  he,  "  if  a 
man  will  go  about  this  great  work,  to  change  his  life,  to  get 
victory  over  any  sin,  that  it  may  not  have  dominion  over  him, 
to  have  his  conscience  purged  from  dead  works  and  to  be  made 
partaker  of  the  divine  nature,  let  him  not  go  about  it  as  a  mo- 
ral man  ;"  that  is,  let  him  not  consider  what  commandments 
there  are,  what  the  rectitude  is  which  the  law  requires,  and  how 
to  bring  his  heart  to  it ;  but  "  let  him  go  about  it  as  a  Chris- 
tian, that  is,  let  him  believe  the  promise  of  pardon,  in  the 
blood  of  Christ ;  and  the  very  believing  the  promise  will  be 
able  to  cleanse  his  heart  from  dead  works."* 

Neo.  But  I  pray  you,  sir,  whence  has  faith  its  power  and 
virtue  to  do  all  this  ? 

Evan.  Even  from  our  Lord  Jesus  Christ ;  for  faith  doth 
ingraft  a  man,  who  is  by  nature  a  wild  olive  branch,  into 
Christ  as  into  the  natural  olive  ;  and  fetches  sap  from  the  root, 

*  The  sum  thereof  is,  that  no  considerations,  no  endeavours  vvliatsoever,  will 
truly  sanctify  a  man,  without  faitii.  Howbeit,  such  considerations  and  endea- 
vours are  necessary  to  promote  and  advance  the  sanctification  of  the  soul  by 
faith. 

18* 


210  THE   MARROW  OP 

Christ,  and  thereby  makes  the  tree  bring  forth  fruit  in  its 
kind ;  yea,  faith  fetcheth  a  supernatural  efficacy  from  the  death 
and  life  of  Christ;  by  virtue  whereof  it  metamorphoses*  the 
heart  of  a  believer,  and  creates  and  infuses  into  him  new  prin- 
ciples of  action. f     So  that,  what  a  treasure  of  all  graces  Christ 

*  That  is,  transforms  or  changes.  Rom.  xii.  2,  "  Be  ye  transformed  by  the 
renewing  of  your  mind." 

f  Namely,  instrumen tally.  It  cannot  be  denied  that  our  author  places  faith 
before  the  new  principles  of  actions  in  this  passage,  and  before  the  habits 
of  grace,  and  yet  it  will  not  follow,  that,  in  his  opinion,  there  can  be  no  gra- 
cious change  in  the  soul  before  faith.  What  Le  does  indeed  teach,  in  this 
matter,  is  warranted  by  the  plain  testimony  of  the  apostle,  Eph.  i.  13, 
"  After  that  ye  believed,  ye  were  sealed  with  that  holy  Spirit  of  promise." 
And  what  this  sealing  is,  at  least  as  to  the  chief  part  of  it,  may  be  learned 
from  John  i.  16,  "  And  of  his  fulness  have  all  we  received,  and  grace 
for  grace."  For  as  sealing  is  the  impression  of  the  image  of  the  seal  on  the 
wax,  so  that  it  thereby  receives  upon  it  point  for  point  on  the  seal,  so, 
believers  being  sealed  with  the  Spirit  of  Christ,  receive  grace  for  grace  in 
Christ,  whereby  they  are  made  like  him,  and  bear  his  image.  And  as  it  is  war- 
ranted by  the  word,  so  it  is  agreeable  to  the  old  Protestant  doctrine,  that  we 
are  regenerate  by  faith ;  which  is  the  title  of  the  3d  chap,  of  the  3d  book  of 
Calvin's  Instit.  and  is  taught  in  the  Old  Confess,  art.  3,  in  these  words  :  "  Re- 
generation is  wrought  by  the  power  of  the  Holy  Ghost,  working  in  the  hearts 
of  the  elect  of  God  an  assured  faith  ;"  and  art.  13,  in  these  words  :  "  So  soon 
as  the  Spirit  of  the  Lord  Jesus  (which  God's  elect  children  receive  by  true 
faith)  takes  possession  in  the  heart  of  any  man,  so  soon  does  he  regenerate  and 
renew  the  same  man." 

Nevertheless,  I  am  not  of  the  mind,  that,  either  in  truth,  or  in  the 
judgment  of  our  reformers,  or  of  our  author,  the  first  act  of  faith  is  an 
act  of  an  unregenerate,  that  is  to  say,  a  dead  soul.  But  to  understand 
this  matter  aright,  I  conceive  one  must  distinguish  betwixt  regeneration 
taken  strictly,  and  taken  largely ;  and  betwixt  new  powers  and  new  habits 
or  principles  of  action.  Regeneration,  strictly  so  called,  is  the  quickeu'- 
ing  of  the  dead  soul,  by  the  Spirit  of  Christ  passively  received,  and  goes 
before  faith,  according  to  John  i.  12,  13,  •'  But  as  many  as  received  him, 
to  them  gave  he  power  to  become  the  sons  of  God,  even  to  them  that  be- 
lieve on  his  name  ;  which  were  born  not  of  blood,  but  of  God."  This 
is  called  by  Amesius,  the  first  regeneration,  Medul.  lib.  1,  cap.  29,  sect.  6  ; 
see  cap.  26,  sect.  19.  And  it  belongs  to,  or  is  the  same  with  effectual 
calling  ;  in  the  description  of  which,  in  the  Shorter  Catechism,  one  finds 
a  renewing  mentioned,  whereby  sinners  are  enabled  to  embrace  Jesus 
Christ ;  and,  says  the  Larger  Catechism  on  the  same  subject,  "  They,  al- 
though in  themselves  dead  in  sin,  are  hereby  made  able  to  answer  his  call." 
Regeneration,  largely  taken,  presupposing  the  former,  is  the  same  with 
sanctification,  wrought  in  the  soul  by  the  Spirit  of  Christ,  actively  re- 
ceived by  faith,  and  so  follows  faith.  Acts  xxvi.  18,  "  Among  them  which 
are  sanctified  by  faith,  that  is  in  Me  :"  the  subjects  of  which  "  are  the 
redeemed,  called,  and  justified."  Essen.  Com.  cap.  16,  sect.  3.  And  ac- 
cordingly, in  the  description  thereof  in  the  Shorter  Catechism,  mention 
is  made  of  a  second  renewing,  namely,  "  Whereby  we  are  renewed  in  the 
■whole  man  after  the  image  of  God,  and  are  enabled  more  and  more  to  die 
unto  sin,  and  live  unto  righteousness.'    And  thus  I  conceive  regeneration 


MODERN  DIVINITY.  211 

hath  stored  up  in  him,  faith  draineth,  and  draweth  them  out 
to  the  use  of  a  believer  ;  being  as  a  conduit-cock,  that  water- 
eth  all  the  herbs  of  the  garden.  Yea,  faith  does  apply  the 
blood  of  Christ  to  a  believer's  heart;  and  the  blood  of  Christ 
has  in  it,  not  only  a  power  to  wash  from  the  guilt  of  sin,  but 
to  cleanse  and  purge  likewise  from  the  power  and  stain  of  sin  •, 
and  therefore,  says  godly  Hooker,  "  If  you  would  have  grace, 
you  must  first  of  all  get  faith,  and  that  will  bring  all  the  rest , 
let  faith  go  to  Christ,  and  there  is  meekness,  patience,  humil- 
ity, and  wisdom,  and  faith  will  fetch  all  them  to  the  soul ; 
therefore,  (says  he,)  you  must  not  look  for  sanctification  till 
you  come  to  Christ  in  vocation." 

Nom.  Truly,  sir,  I  do  now  plainly  see  that  I  have  been  de- 
ceived, and  have  gone  a  wrong  way  to  work ;  for  I  verily 
thought  that  holiness  of  life  must  go  before  faith,  and  so  be 
the  ground  of  it,  and  produce  and  bring  it  forth ;  whereas  I 
do  now  plainly  see,  that  faith  must  go  before,  and  so  produce 
and  bring  forth  holiness  of  life. 

Evan.  I  remember  a  man,  who  was  much  enlightened  in 

to  be  taken  in  the  above  passages  of  the  Old  Confession.  The  which  is 
confirmed  by  the  following  testimonies :  "  Being  in  Christ,  we  must  be 
new  creatures,  not  in  substance,  but  in  qualities  and  disposition  of  our 
minds,  and  change  of  the  actions  of  our  lives,  all  which  is  impossible 
to  them  that  have  no  faith."  Mr.  John  Davidson's  Catechism,  page  29. 
— "  So  good  works  follow  as  effects  of  Christ  in  us,  possessed  by  faith, 
who  beginneth  to  work  in  us  regeneration  and  a  renewing  of  the  whole 
parts  and  powers  of  the  soul  and  body.  Which  begun  sanctification  and 
holiness  he  never  ceases  to  accomplish.  Ibid.  p.  30. — "  The  effect  [viz  : 
of  justification]  inherent  in  us,  as  in  a  subject,  is  that  new  quality 
which  is  called  inherent  righteousness  or  regeneration."  Grounds  of 
Christian  Religion,  by  the  renowned  Beza  and  Faius,  1586,  chap.  29, 
sect.  11. — "  that  new  quality,  then  called  inherent  righteousness  and  regenera- 
tion, testified  by  good  works,  is  a  necessary  effect  of  true  faith."  Ibid.  chap. 
31,  sect.  13. 

Now  in  regeneration  taken  in  the  former  sense,  new  powers  are  put 
into  the  soul,  whereby  the  sinner,  who  was  dead  in  sin,  is  able  to  discern 
Christ  in  his  glory,  and  to  embrace  him  by  faith.  But  it  is  in  regenera- 
tion taken  in  the  latter  sense,  that  new  habits  of  grace,  or  immediate 
principles  of  actions  are  given  ;  namely,  upon  the  soul's  uniting  with 
Christ  by  faith.  So  Essenius,  having  defined  regeneration  to  be,  the  put- 
ting of  spiritual  life  in  a  man  spiritually  dead,  [compare  chap.  14,  sect. 
11,]  afterwards  says,  "As  by  regeneration  new  powers  were  put  into  the 
mail,  so  by  sanctification  are  given  new  sph-itual  habits."  Theological 
Virtues,  ibid.  cap.  16,  sect.  5.  And  as  the  Scriptures  are  express,  in  that 
men  are  "  sanctified  by  faith,"  Acts  xxvi.  18,  so  is  the  Larger  Catechism  in 
that  it  is  in  sanctification  they  are  "  renewed  in  the  whole  man,  having  the 
seeds  of  repentance  unto  life,  and  of  all  other  saving  graces,  put  into  their 
hearts,"  quest.  75.  •     ■ 


212  THE  MARBOW  OF 

the  knowledge  of  the  gospel,*  who  says,  "  There  may  be 
many  that  think,  that  as  a  man  chooses  to  serve  a  prince,  so 
men  choose  to  serve  God.  So  likewise  they  think  that  as 
those  who  do  best  service,  do  obtain  most  favour  of  their  lord  ; 
and  as  those  that  have  lost  it,  the  more  they  humble  them- 
selves, the  sooner  they  recover  it ;  even  so  they  think  the 
case  stands  between  God  and  them  ;  whereas,  says  he,  it  ia 
not  so,  but  clean  contrary,  for  he  himself  says,  '  Ye  have  not 
chosen  me,  but  I  have  chosen  you,'  John  xv.  16.  And  not 
for  that  we  repent  and  humble  ourselves,  and  do  good  works, 
he  gives  us  his  grace;  but  we  repent  and  humble  our- 
selves, do  good  works,  and  become  holy,  because  he  gives  us 
his  grace."  The  good  thief  on  the  cross  was  not  illumi- 
nated, because  he  did  confess  Christ ;  but  he  did  confess 
Christ,  because  he  was  illuminated.  For,  says  Luther,  on 
Galatians,  p.  124,  "  The  tree  must  first  be,  and  then  the  fruit ; 
for  the  apples  make  not  the  tree,  but  the  tree  makes  the  apples. 
So  faith  first  maketh  the  person,  which  afterwards  brings  forth 
works.  Therefore  to  do  the  law  without  faith,  is  to  make  the 
apples  of  wood  and  earth  without  the  tree,  which  is  not  to 
make  apples,  but  mere  fantasies."  Wherefore,  neighbour 
Nomista,  let  me  entreat  you,  that  whereas  before  you  have 
reformed  your  life  that  you  might  believe,  why,  now  believe 
that  you  may  reform  your  life  ;  and  do  not  any  longer  work  to 
get  an  interest  in  Christ,  but  believe  your  interest  in  Christ, 
that  so  you  may  work.f      And  then  jou  will  not  make  the 


*  This  man,  Bernardine  Ochine,  an  infamous  apostate,  was  at  first  a 
monk  ;  but  as  our  author  says,  being  much  enlightened  in  the  knowledge 
of  the  gospel,  he  not  only  made  profession  of  the  Protestant  Religion, 
but,  together  with  the  renowned  Peter  Martyr,  was  esteemed  a  most 
famous  preacher  of  the  gospel,  throughout  Italy.  Being  in  danger  on 
the  account  of  religion,  he  left  Italy  by  Martyr's  advice  ;  and  being  much 
assisted  by  the  Duchess  of  Ferrara  in  his  escape,  he  went  first  to  Geneva, 
and  then  to  Zurich,  and  was  admitted  a  minister  in  that  city.  But  dis- 
covering himself  there,  (as  Simon  Magus  did,  after  he  had  joined  himself 
to  the  church  of  Samaria)  he  was  banished ;  and  is  justly  reckoned 
among  the  forerunners  of  the  execrable  Socinus.  See  Hoornbeck,  appar. 
ad.  contr.  Soc.  page  47.  Hence  one  may  plainly  see  how  there  are  ser- 
mons of  his  which  might  safely  and  to  good  purpose  be  quoted.  And  as 
for  the  character  given  him  by  the  author  here,  if  one  is  in  hazard  of  reckon- 
ing it  an  applause,  one  must  remember  that  is  no  greater  than  what  the 
apostle  gives  to  the  guilty  of  the  sin  against  the  Holy  Ghost,  Heb.  vi.  6, 
"  Those  who  were  once  enlightened,  and  have  tasted  of  the  heavenly  gift,"  &c., 
which  I  make  no  question  but  our  author  had  his  eye  upon,  in  giving  this  man 
this  character  very  pertinently. 

f  That  is,  by   believing,  get  a  saving   interest  in   Christ ;  whereas,   be- 


MODERN  DIVINITY.  213' 

change  of  your  life  the  ground  of  your  faith,  as  you  have 
done,  and  as  Mr.  Culverwell  says,  many  do,  who  being  asked. 
What  caused  them  to  believe  ?  answer,  "Because  they  have 
truly  repented,  and  changed  their  course  of  life."* 

Ant.  Sir,  what  think  you  of  a  preacher  that,  in  my  hear- 
ing, said,  he  durst  not  exhort  nor  persuade  sinners  to  believe 
their  sias  were  pardoned,  before  he  saw  their  lives  reformed, 
for  fear  they  should  take  more  liberty  to  sin  ? 

Evan.  Why,  what  should  I  say  but  that  I  think  that  preacher 
was  ignorant  of  the  mystery  of  faith  ?f 

For  '\tX  is  of  the  nature  of  sovereign  waters,  which  so  wash 
off  the  corruption  of  the  ulcer,  that  they  cool  the  heat,  and 
stay  the  spreading  of  the  infection,  and  so  by  degrees  heal  the 
same.  Neither  did  he  know  that  it  is  of  the  nature  of  cor- 
dials, which  so  comfort  the  heart  and  ease  it,  that  they  also 
expel  the  noxious  humours,  and  strengthen  nature  against 
them.§ 

Ant.  And  I  am  acquainted  with  a  professor,  though,  God 


fore,   you    hare  set   yourself,  as  it  were,  to  work  it.     See  the  note  on  the 
Definition  of  Faith. 

*  "  Which  [adds  he]  if  it  proceed  not  from  faith,  is  not  so  much  as  a 
sound  proof  of  faith,  much  less  can  it  be  any  cause  to  draw  them  to  believe." — • 
"  The  only  firm  ground  .of  saving  faith  is  God's  truth,  revealed  in  his  word  ;  as 
is  plainly  taught,"  Rom.  x.  17.     Ibid.  p.  20,  21. 

t  This  censure,  as  it  natively  follows  upon  the  overthrowing  of  that 
doctrine,  viz  :  "  That  holiness  of  life  must  go  before  faith,  and  so  be  the 
ground  of  it,  and  produce  and  bring  it  forth  ;"  so  it  is  founded  on  these 
two  ancient  Protestant  principles:  (1.)  That  the  belief  of' the  remission  of 
sin  is  comprehended  in  saving,  justifying  faith  ;  of  which  see  p.  192.  note 
*,  and  the  note  on  the  Definition  of  Faith.  (2.)  That  true  repentance, 
and  acceptable  reformation  of  life,  do  necessarily  flow  from,  but  go  not 
before  saving  faith;  of  which  we  see  p.  144.  note*,  and  146.  note  J, 
Hence  it  necessarily  follows,  that  remission  of  sin  must  be  believed,  be- 
fore there  can  be  any  acceptable  reformation  of  life  ;  and  that  the  preacher's 
fear  was  groundless,  reformation  of  life  being  so  caused  by  the  faith  of 
remission  of  sin,  that  it  is  inseparable  from  it :  as  our  author  teaches  in  the 
following  passages.  Calvin's  censure  in  this  case  is  fully  as  severe :  "  As 
for  them  [says  hej  that  think  that  repentance  does  rather  go  before  faith, 
than  flow  or  sprmg  forth  of  it,  as  a  fruit  out  of  a  tree,  they  never  knew 
the  force  thereof"  Instit.  book  3.  chap.  3.  sect.  1. — "  Yet  when  we  refer 
the  beginning  of  repentance  to  faith,  we  do  not  dream  a  certain  mean  space 
of  time,  wherein  it  brings  it  out :  but  we  mean  to  show,  that  a  man  cannot 
earnestly  apply  himself  to  repentance,  unless  he  know  himself  to  be  of  God." 
Ibid.  sect.  2. 

%  Namely,  faith. 
.  I  Even  so,  faith  not  only  justifies  a  sinner,  but  sanctifies  him  in  heart  and 
life. 


214?  THE  MARROW  OF 

knows,*  a  very  weak  one,  that  says,  If  he  should  believe  be-> 
fore  his  life  be  reformed,  tlien  he  might  believe,  and  yet  walk 
on  in  his  sins : — I  pray  you,  sir,  what  would  you  say  to  such 
a  man? 

Evan.  Why,  I  could  say,  with  Dr.  Preston,  let  him,  if  he 
can,  believe  truly,  and  do  this  ;  but  it  is  impossible :  let  him 
believe,  and  the  other  will  follow ;  truth  of  belief  will  bring 
forth  truth  of  holiness  :  for  who,  if  he  ponder  it  well,  can  fear 
a  fleshly  licentiousness,  where  the  believing  soul  is  united  and 
married  to  Christ  ?t  The  law,  as  it  is  the  covenant  of  works, 
and  Christ,  are  set  in  opposition,  as  two  husbands  to  one  wife 
successively,  Eom.  vii.  4 ;  whilst  the  law  was  alive  in  the  con- 
science, all  the  fruits  were  deadly,  ver.  5  ;  but  Christ,  taking 
the  same  spouse  to  himself,  the  law  being  dead,  by  his  quick- 
ening Spirit  doth  make  her  fruitful  to  God,  ver.  6 ;  and  so 
raises  up  seed  to  the  former  husband :  for  materially  these  are 
the  works  of  the  law,  though  produced  by  the  Spirit  of  Christ 
in  the  gospel.:}: 

Ant.  And  yet,  sir,  I  am  verily  persuaded,  that  there  be 
many,  both  preachers  and  professors,  in  this  city,  of  the  very 
same  opinion,  that  these  two  are  of. 

Evan.  The  truth  is,  many  preachers  stand  upon  the  praise 
of  some  moral  virtue,  and  do  inveigh  against  some  vice  of  the 
times,  more  than  upon  pressing  men  to  believe.  But,  says  a 
learned  writer,  "  It  will  be  our  condemnation,  if  we  love  dark- 
ness, rather  than  light,  and  desire  still  to  be  groping  in  the 
twilight  of  morality,  the  precepts  of  moral  men,  than  to  walk 
in  the  true  light  of  divinity,  which  is  the  doctrine  of  Jesus  Christ; 
and  I  pity  the  preposterous  care  and  unhappy  travail  of  many 
well-affected,  who  study  the  practice  of  this  and  that  virtue,  ne- 

*  I  think  this  expression  might  very  well  have  been  spared  here. 

t  "  Q.  Does  not  this  doctrine  [viz  :  of  justification  by  faith  without  works] 
make  men  secure  and  profane  ?  A.  No,  for  it  cannot  be,  but  they  who  are 
ingrafted  into  Christ  by  faith,  should  bring  forth  fVuits  of  thankfulness." 
Palat.  Cat.  q.  64. 

J  Aa  a  woman  married  to  a  second  husband,  after  the  death  of  the 
first,  does  the  same  work  for  subsistence  in  the  family,  that  was  required 
of  her  by  the  first  husband  ;  yet  does  it  not  to,  nor  as  under  the  dead  husband, 
but  the  living  one ;  so  the  good  works  of  believers  are  materially,  and 
but  materially,  the  works  of  the  law,  as  a  covenant,  the  first  husband,  now 
dead  to  the  believer.  In  this  sense  only  the  law  is  here  treated  of :  and  to 
make  the  good  works  of  believers  formally  the  works  of  the  law  as  a 
covenant  and  husband,  is  to  contradict  the  apostle,  Eom.  vii.  4 — 6,  to 
"make  them  deadly  fruits,  dishonourable  to  Christ,  the  second  husband,  and 
unacceptable  to  God." 


MODERN    DIVINITY.  215 

glecting  this  cardinal  and  radical  virtue ;  as  if  a  man  should 
water  all  the  tree,  and  not  the  root.  Fain  would  they  shine  in 
patience,  meekness,  and  zeal,  and  yet  are  not  careful  to  establish 
and  root  themselves  in  faith,  which  should  maintain  all  the  rest ; 
and  therefore  all  their  labour  has  been  in  vain  and  to  no 
purpose." 

Nom.  Indeed,  sir,  this  which  you  have  now  said,  I  have 
found  true  by  my  own  experience  ;  for  I  have*  laboured  and 
endeavoured  to  get  victory  over  such  corruptions  as  to  over- 
come my  dulness,  and  to  perform  duties  with  cheerfulness, 
and  all  in  vain. 

Evan.  And  no  marvel ;  for  to  pray,  to  meditate,  to  keep  a 
Sabbath  cheerfully,  to  have  your  conversation  in  heaven,  is  as 
impossible  for  you  yourself  to  do,  as  for  iron  to  swim,  or  for 
stones  to  ascend  upwards ;  but  yet  nothing  is  impossible  to 
faith  ;  it  can  naturalize  these  things  unto  you  ;  it  can  make  a 
mole  of  the  earth  a  soul  of  heaven.  Wherefore,  though  you 
have  tried  all  moral  conclusions  of  purposing,  promising,  re- 
solving, vowing,  fasting,  watching,  and  self-revenge ;  yet  get 
you  to  Christ,  and  with  the  finger  of  faith  touch  but  the  hem 
of  his  garment ;  and  you  shall  feel  virtue  come  from  him,  for 
the  curing  of  all  your  diseases.  Wherefore  I  beseech  you, 
come  out  of  yourself  unto  Jesus  Christ,  and  apprehend  him  by 
faith,  as,  blessed  be  God,  you  see  your  neighbour  Neophytus 
has  done ;  and  then  shall  you  find  the  like  loathing  of  sin, 
and  love  to  the  law  of  Christ,  as  he  now  does ;  yea,  then  shall 
you  find  your  corruptions  dying  and  decaying  daily,  more  and 
more,*  as  I  am  confident  he  shall. 

Neo.  Aye,  but,  sir,  shall  I  not  have  power  quite  to  overcome 
all  my  corruptions,  and  to  yield  perfect  obedience  to  the  law 
of  Christ,  as,  the  Lord  knows,  I  much  desire  ? 

Evan.  If  you  could  believe  perfectly,  then  should  it  be  even 
according  to  your  desire  ;  according  to  that  of  Luther,  on  the 
Galatians,  p.  173,  "If  we  could  perfectly  apprehend  Christ, 
then  should  we  be  free  from  sin  :"  but  alas !  whilst  we  are 
here,  we  know  but  in  part,  and  so  believe  but  in  part,  and  so 
receive  Christ  but  in  part,  1  Cor.  xiii.  9,  and  so,  consequently, 
are  holy  but  in  part ;  witness  James  the  Just,  including  him- 
self, when  he  says,  "  In  many  things  we  sin  all,"  James  iii.  2. 
John  the  faithful  and  loving  disciple,  when  he  says,  "  If  we 
say  that  we  have  no  sin,  we  deceive  ourselves,  and  the  truth 
is  not  in  us,"  1  John  i.  8.     Yea,  and  witness  Luther,  when  he 

*  After  that  manner. 


216  THE   MARROW  OF 

says  on  the  Galatians,  p.  144,  "  A  Christian  man  hath  a  body, 
in  whose  members,  as  Paul  says,  '  sin  dwelleth  and  warreth,' 
Eom.  vii.  15.  And  although  he  fall  not  into  outward  and 
gross  sins,  as  murder,  adultery,  theft,  and  such  like,  yet  is  he 
not  free  from  impatience  and  murmuring  against  God ;  yea, 
(says  he)  I  feel  in  myself  covetousness,  lust,  anger,  pride,  and 
arrogancy,  also  the  fear  of  death,  heaviness,  hatred,  murmur- 
ings,  impatience."  So  that  you  must  not  look  to  be  quite 
without  sin,  whilst  you  remain  in  this  life ;  yet  this  I  dare 
promise  you,  that  as  you  grow  from  faith  to  faith,  so  shall  you 
grow  from  strength  to  strength  in  all  other  graces.  "  Where- 
fore," says  Hooker,  "  strengthen  this  grace  of  faith,  and 
strengthen  all ;  nourish  this,  and  nourish  all,"  So  that  if  you 
can  attain  to  a  great  measure  of  faith,  you  shall  be  sure  to 
attain  to  a  great  measure  of  holiness  ;  according  to  the  saying 
of  Dr.  Preston,  "  He  that  hath  the  strongest  faith,  he  that  be- 
lieveth  in  the  greatest  degree  the  promise  of  pardon  and  re- 
mission of  sins,  I  dare  boldly  say,  he  hath  the  holiest  heart, 
and  the  holiest  life.  And  therefore,  I  beseech  you  labour  to 
grow  strong  in  the  faith  of  the  gospel,"  Philip,  i.  27. 

Sect.  9 — Neo.  O  sir,  I  desire  it  with  all  my  heart ;  and 
therefore,  I  pray  you,  tell  me,  what  you  would  have  me  to  do, 
that  I  may  grow  more  strong. 

Evan.  Why,  surely,  the  best  advice  and  counsel  that  I  can 
give  you,  is  to  exercise  that  faith  which  you  have,  and  wrestle 
against  doubtings,  and  be  earnest  with  God  in  prayer  for  the 
increase  of  it.  "  Forasmuch,"  says  Luther,  "  as  this  gift  is 
in  the  hands  of  God  only,  who  bestoweth  when,  and  on  whom, 
he  pleaseth,  thou  must  resort  unto  him  b}''  prayer,  and  say 
with  the  apostles,  *  Lord,  increase  our  faith,' "  Luke  xvii.  5. 
And  you  must  also  be  diligent  in  hearing  the  word  preached  ; 
for  as  "faith  cometh  by  hearing,"  Eom.  x.  17,  so  is  it  also  in- 
creased by  hearing.  And  you  must  also  read  the  word,  and 
meditate  upon  the  free  and  gracious  promises  of  God  ;  for  the 
promise  is  the  immortal  seed,  whereby  the  Spirit  of  Christ 
begets  and  increases  faith  in  the  hearts  of  all  his.  And  lastly, 
you  must  frequent  the  sacrament  of  the  Lord's  supper,  and 
receive  it  as  often  as  conveniently  you  can. 

Ant.  But  by  your  favour,  sir,  if  faith  be  the  gift  of  God,  and 
he  give  it  when,  and  to  whom  he  pleases,  then  I  conceive  that 
a  man's  using  such  means  will  not  procure  any  greater  measure 
of  it  than  God  is  pleased  to  give. 

Evan.  I  confess  it  is  not  the  means  that  will  either  beget  or 


MODERN  DIVINITY.  217 

increase  faith ;  but  it  is  the  Spirit  of  God  in  the  use  of  means 
that  doth  it :  so  that  as  the  means  will  not  do  it  without  the 
Spirit,  neither  will  the  Spirit  do  it  without  the  means,  where 
the  means  may  be  had.  Wherefore,  I  pray  you,  do  not  you 
hinder  him  from  using  the  means. 

Neo.  Sir,  for  my  own  part,  let  him  say  what  he  will,  I  am 
resolved,  by  the  assistance  of  God,  to  be  careful  and  diligent 
in  the  use  of  these  means  which  you  have  now  prescribed ; 
that  so,  by  the  increasing  of  my  faith,  I  may  be  the  better 
enabled  to  be  subject  to  the  will  of  the  Lord,  and  so  walk  as 
that  I  may  please  him. 

Sect,  10. — But  forasmuch  as  heretofore  he  hath  endea- 
voured to  persuade  me  to  believe  divers  points,  which  then  I 
could  not  see  to  be  true,  and  therefore  could  not  assent  unto 
them,  methinks  I  do  now  begin  to  see  some  show  of  truth  in 
them  ;  therefore,  sir,  if  you  please  to  give  me  leave,  I  will  tell 
you  what  points  they  are,  to  the  intent  I  may  have  your  judg- 
ment and  direction  therein. 

Evan.  Do  so,  I  pray  you. 

Neo.  1.  Why,  first  of  all,  he  hath  endeavoured  to  persuade 
me  that  a  believer  is  not  under  the  law,  but  is  altogether  de- 
livered from  it, 

2.  That  a  believer  does  not  commit  sin. 

3.  That  the  Lord  can  see  no  sin  in  a  believer. 

4.  That  the  Lord  is  not  angry  with  a  believer  for  his  sins. 

5.  That  the  Lord  doth  not  chastise  a  believer  for  his  sins. 

6.  Lastly^  That  a  believer  hath  no  cause  neither  to  confess 
his  sins,  nor  to  crave  pardon  at  the  hands  of  God  for  them, 
neither  yet  to  fast,  nor  mourn,  nor  humble  himself  before  the 
Lord  for  them. 

Evan.  These  points  which  you  have  now  mentioned  have 
caused  many  needless  and  fruitless  disputes ;  and  that  be- 
cause men  have  either  not  understood  what  they  have  said,  or 
else  not  declared  whereof  they  have  affirmed  ;  for  in  one  sense 
they  may  all  of  them  be  truly  affirmed,  and  in  another  sense 
they  may  all  of  them  be  truly  denied  ;  whereof  if  we  would 
clearly  understand  the  truth,  we  must  distinguish  betwixt 
the  law  as  it  is  the  law  of  works,  and  as  it  is  the  law  of 
Christ.* 

*  The  Antinoniian   sense  of  all   these   positions   is,  no  doubt,  erroneous 
and  detestable,  and  is  opposed    and    disproved    by  our  author.      The  posi- 
tions   themselves   arc   paradoxes    bearing   a    precious    gospel    truth,  which 
he  maintains  against  the  legalist ;  but  I  doubt  it  is  too  much  to  call  them 
19 


218  '         THE   MARROW   OF 

Now,  as  it  is  the  law  of  works,  it  may  be  truly  said,  that 

all  Antinomiau  paradoxes.  But  to  call  them  simply,  aud  by  the  lump,  An- 
tinomian  errors,  is  shocking  :  one  might  as  good  say,  it  is  a  Popish  or  Lu- 
theran error,  "  That  the  bread  in  the  sacrament  is  Christ's  body  ;"  and  that  it 
is  a  Sociuian,  Arminian,  or  Baxterian  error,  "  That  a  sinner  is  justified  by 
faith  ;"  for  the  first  four  of  the  paradoxes  are  as  directly  scriptural  as  these 
are  ;  though  the  Antinomian  sense  of  the  former  is  anti-scriptural,  as  is  the 
Popish,  Lutheran,  Socinian,  Arminian,  and  Baxterian  sense  of  the  latter,  re- 
spectively. At  this  rate,  one  might  subvert  the  very  foundations  of  Christian- 
ity, as  might  easily  be  instructed,  if  there  were  sufficient  cause  to  exemplify 
it  here.  How  few  doctrines  of  the  Bible  are  there  that  have  not  been 
wrested  to  an  erroneous  sense  by  some  corrupt  men  or  other !  yet  will  not 
their  corrupt  glosses  warrant  the  condemning  of  the  scriptural  positions  them- 
selves as  erroneous. 

The  first  four  of  these  paradoxes  are  found  in  the  following  texts  of  Scrip- 
ture, viz: 

1st.  Rom.  vi.  1^,  "  Te  are  not  under  the  law,  but  under  grace." — Chap.  vii. 
6,  "  Now  we  are  delivered  from  the  law." 

2d.  1  John  iii.  6,  "  Whosoever  abideth  in  him  sinneth  not." — ^Verse  9, 
"  Whosoever  is  born  of  God,  doth  not  commit  sin,  and  he  cannot  sin." 

3d.  Numb,  xxiii.  21,  "  He  hath  not  beheld  iniquity  in  Jacob,  neither  hath 
he  seen  perverseuess  in  Israel." — Cant.  iv.  7,  "  Thou  art  all  fair,  my  love,  there 
is  no  spot  in  thee." 

Ath.  Isa.  liv.  9,  "  So  have  I  sworn,  that  I  would  not  be  wroth  with  thee  nor 
rebuke  thee." 

The  case  standing  thus,  these  paradoxes  must  needs  be  sensed  one  way 
or  other,  agreeable  to  the  analogy  of  faith,  and  so  defended  by  all  who 
own  the  divine  authority  of  the  holy  Scripture.  And  as  an  orthodox  di- 
vine would  not  condemn  the  two  propositions  abovementioned,  brought  in 
for  illustration  of  this  matter,  but  clear  the  same  by  giving  a  sound  sense 
of  them,  and  rejecting  the  unsound  sense,  as  that  it  is  true  that  the 
bread  is  Christ's  body  sacramentally  ;  false,  that  it  is  so  by  transubstantia- 
tion,  or  consubstantiation  :  that  it  is  true,  sinners  are  justified  by  faith  as  an 
instrument,  apprehending  and  applying  Christ's  righteousness  ;  false,  that  they 
are  justified  by  it  as  a  work,  fulfilling  the  pretended  new  proper  gospel  law  : 
so  our  author  gives  a  safe  and  sound  sense  of  these  scriptural  para- 
doxes, and  rejects  the  unsound  sense  put  upon  them  by  Antinomians ; 
and  this  he  does,  by  applying  to  them  the  distinction  of  the  law,  as  it  is 
the  law  of  works,  i.  e.,  the  covenant  of  works,  and  as  it  is  the  law  of  Christ, 
i.  e.,  a  rule  of  life,  in  the  hand  of  a  Mediator,  to  believers.  Now,  if  this  dis- 
tinction be  not  admitted  here,  neither  in  these  nor  equivalent  terms,  but  the 
law  of  Christ,  and  law  of  works,  must  be  reckoned  one  and  the  same  thing  ; 
then  believers  in  Christ,  whom  none  but  Antinomians  will  deny  to  be  under 
the  law,  as  it  is  the  law  of  Christ,  or  a  rule  of  life,  are  evidently 
staked  down  under  the  covenant  works  still ;  forasmuch  as,  in  the  sense 
of  the  holy  Scripture,  as  well  as  in  the  sense  of  our  author, .  the  law  of 
works  is  the  covenant  of  works.  And  since  it  is  plain  from  the  holy 
Scripture,  and  from  the  Westminster  Confession,  that  believers  are  not 
under  the  law  as  a  covenant  of  works  ;  a  way  which,  by  this  distinction,  our 
author  had  blocked  up,  is,  by  rejecting  of  it,  and  confounding  the  law  of 
Avorks  and  law  of  Christ,  opened  for  Antinomians  to  cast  off  the  law  for  good 
and  all. 

The  two  last  of  these   paradoxes  are  consequently  scriptural,  as  neces- 


MODERN  DIVINITY.  219. 

a  believer  is  not  under  the  law,  but  is  delivered  from  it,* 
according  to  that  of  the  apostle,  Eom.  vi.  14,  "  Ye  are  not 
under  the  law,  but  under  grace;"  and  Eom.  vii.  6,  "But 
now  we  are  delivered  from  the  law."  And  if  believers  be 
not  under  the  law,  but  are  delivered  from  the  law,  as  it  is 
a  law  of  works,  then,  though  they  sin,  yet  do  they  not 
transgress  the  law  of  works ;  for  "  where  no  law  is,  there 
is  no  transgression,"  Eom.  iv.  15.  And  therefore,  says  the 
apostle  John,  "  Whosoever  abideth  in  him  sinneth  not," 
1  John  iii,  6 ;  that  is,  as  I  conceive,  whosoever  abideth  in 
Christ  by  faith,  sinneth  not  against  the  law  of  works.f  And 
if  a  believer  sin  not  against  the  law  of  works,  then  can  God 
see  no  sin  in  a  believer,  as  a  transgression  of  that  law  ;:}:  and 
therefore  it  is  said,  Numb,  xxiii.  21,  "  He  hath  not  be- 
held iniquity  in  Jacob,  neither  hath  he  seen  perverseness  in 
Israel ;"  and  again  it  is  said,  Jer.  1.  20,  "  At  that  time  the 
iniquity  of  Israel  shall  be  sought  for,  and  there  shall  be  none  ; 
and  the  sins  of  Judah,  and  they  shall  not  be  found :"  and 
in  Cant.  iv.  7,  Christ  says  concerning  his  spouse,  "  Behold 
thou  art  all  fair,  my  love,  and  there  is  no  spot  in  thee." 
And  if  God  can  see  no  sin  in  a  believer,  then  assuredly  he 
is  neither  angry  nor  doth  chastise  a  believer  for  his  sins,  as 
a  transgression  of  that  law  ;§  and  hence  it  is,  that  the  Lord 
says  concerning  his  own  people  that  were  believers,  Isa.  xxvii. 

sarily  following  upon  the  former,  being  understood  in  the  same  sense  as  they 
are,  and  as  our  author  explains  them. 

*  "  True  believers  be  not  under  the  law  as  a  covenant  of  works."  Westm. 
Confess,  chap.  19,  sect.  6. — "  The  law  of  works,"  says  our  author,  "  is  as  much 
as  to  say,  the  covenant  of  works." 

t  "  As  the  world  is  altogether  set  upon  sin,  and  can  do  nothing  but  sin,  so 
they  that  are  born  of  God  sin  not ;  not  that  their  sins  of  themselves  are  not 
deadly,  but  because  their  persons  are  so  lively  in  Christ,  that  the  deadliness  of 
sin  cannot  prevail  against  them."  Mr.  John  Davidson's  Cat.  p.  32.  What 
he  means  by  the  deadliness  of  sin,  appears  from  these  words  a  little  after : 
"  Howbeit  the  condemnation  of  sin  be  removed  from  the  faithful  altogether," 
&c.  The  penalty  which  the  law  of  works  threatens,  says  our  author  to  Neo- 
phytus,  (page  222,)  is  "  condemnation  and  eternal  death ;  and  this  you  have  no 
cause  at  all  to  fear." 

X  Mr.  James  Melvil  to  the  same  purpose  expresses  it  thus  : — 
But  God  into  his  daughter  dear  sees  nane  iniquitie, 
Nor  in  his  chosen  Israel  will  spy  enormitie  : 
Not  looking  in  hir  bowk,  whilk  is  with  frenticklcs  replete 
But  ever  into  Christ  her  face,  whilk  pleasand  is  and  sweet. 

Morning  Vision,  dedicated  to  James  VI.  p.  85. 
g  Such  anger  is  revenging  wrath,  and  such  chastisement  is  proper  punish- 
ment inflicted  for  satisfying  offended  justice  ;  in  which  sense  it  is  said,  Isa.  liii, 
5,  "  The  chastisement  of  our  peace  was  upon  him,"  namely,  ou  Jesus  Christ ; 
and  therefore  it  cannot  be  on  believers  themselves. 


220  THE  MARROW  OF 

4,  "  Anger  is  not  in  me :"  and  again,  Isa.  liv.  9,  the  Lord 
speaking  comfortably  to  his  spouse  the  Church,  says,  "  As  I 
have  sworn  that  the  waters  of  Noah  shall  no  more  go  over  the 
earth,  so  have  I  sworn  that  I  will  no  more  be  wroth  with  thee, 
nor  rebuke  thee."  Now,  if  the  Lord  be  not  angry  with  a  be- 
liever, neither  doth  chastise  him  for  his  sins,  as  they  are  any 
transgression  of  the  law  of  works,  then  hath  a  believer  neither 
need  to  confess  his  sins  unto  God,  nor  to  crave  pardon  for 
them,  nor  yet  to  fast,  nor  mourn,  nor  humble  himself  for 
them,  as  conceiving  them  to  be  any  transgression  of  the  law, 
as  it  is  the  law  of  works  *  Thus  you  see,  that  if  you  con- 
sider the  law  in  this  sense,  then  all  these  points  follow :  ac- 
cording as  you  say  our  friend  Antinomista  hath  endeavoured  to 
persuade  you. 

But  if  you  consider  the  law,  as  it  is  the  law  of  Christ,  then 
they  do  not  so,  but  quite  contrary.  For  as  the  law  is  the  law  of 
Christ,  it  may  be  truly  said,  that  a  believer  is  under  the  law, 
and  not  delivered  from  it ;  according  to  that  of  the  apostle,  1  Cor. 
ix.  21,  "  Being  not  without  law  to  God,  but  under  the  law  to 
Christ,"  and  according  to  that  of  the  same  apostle,  Eom.  iii.  31, 
"  Do  we  then  make  void  the  law  through  faith  ?  God  forbid  !  yea, 
(by  faith)  we  establish  the  law."  And  if  a  believer  be  under  the 
law,  and  not  delivered  from  it,  as  it  is  the  law  of  Christ,  then  if  he 

*  Our  author  does  not  indeed  here  refute  the  Antinomian  error,  that 
the  believer  ought  not  to  mourn  for  his  sins ;  he  does  that  effectually  in 
the  next  paragraph.  But  here  he  refutes  the  legalist,  who  will  needs 
have  the  believer  still  to  be  under  the  law,  as  it  is  the  covenant  of  works  ; 
and  therefore  to  confess  and  mourn,  &c.  for  his  sins,  as  still  committed  against 
the  covenant  of  works.  But  it  is  evident  as  the  light,  that  believers  are 
not  under  the  covenant  of  works,  or,  in  other  terms,  under  the  law,  as 
that  covenant ;  and  that  principle  being  once  fixed,  the  whole  chain  of 
consequences,  which  our  author  has  here  made,  does  necessarily  follow 
thereupon.  It  is  strange  that  nothing  can  be  allowed  in  believers  to  be 
mourning  for  sin,  unless  they  mourn  for  it  as  unbelievers,  as  persons  under 
the  covenant  of  works,  who  doubtless  are  under  the  curse  and  condem- 
nation for  their  sin.  Gal.  iii.  10.  But  "  as  our  obedience  now  is  not  the 
performance,  so  our  sinning  is  not  the  violation  of  the  condition  of  the 
old  covenant.  Believers'  sins  now,  though  transgressions  of'  the  law, 
are  not  counted  violations  of  the  conditions  of  the  covenant  of  works, 
under  which  they  are  not."  Brown  on  Justification,  chap.  15.  p.  224. — "  If 
sense  of  sin  be  taken  for  the  unbelieving  feeling  of,  and  judging  myself  cast 
out  of  his  sight,  and  condemned  ;  whereas  yet  I  am  in  Christ,  and  '  it  is  God 
that  justifies  me  ;  who  is  he  that  shall  condemn  ?'  Rom.  viii.  33,  34  ;  we  shall 
agree  with  Antinomians.  This  is  indeed  the  hasty  sense  of  unbelief  Psalm 
xxxi.  22  ;  John  ii.  4.  Hence  let  them  be  rebuked,  who  say  not  that  Christ 
in  his  gospel  hath  taken  away  this  sense  of  sin."  Rutherford  on  the  Cove- 
nant, p.  222. 


MODERN   DIVINITY.  221 

sin,  he  doth  thereby  transgress  the  law  of  Christ ;  auA  hence  I 
conceive  it  is  that  the  apostle  John  says,  both  concerning  himself 
and  other  believers,  1  John  i.  8,  "  If  we  say  we  have  no  sin,  Ave 
deceive  ourselves,  and  the  truth  is  not  in  us ;"  and  so  says  the 
apostle  James,  chap.  iii.  2,  "  In  many  things  we  offend  all." 
And  if  a  believer  transgress  the  law  of  Christ,  then  doubtless 
he  seeth  it :  for  it  is  said,  Prov.  v.  21,  "  that  the  ways  of  man  are 
before  the  eyes  of  the  Lord,  and  he  pondereth  all  his  goings ;" 
and  in  Heb.  iv.  13,  it  is  said,  "  All  things  are  naked  and  open 
unto  the  eyes  of  him  with  whom  we  have  to  do."  And  if  the 
Lord  sees  the  sins  that  a  believer  commits  against  the  law,  as 
it  is  the  law  of  Christ,  then  doubtless  he  is  angry  with  him ; 
for  it  is  said.  Psalm  cvi.  40,  that  because  the  people  "  went  a 
whoring  after  their  own  inventions,  therefore  was  the  wrath 
of  the  Lord  kindled  against  his  people,  insomuch  that  he  ab- 
horred his  own  inheritance ;"  and  in  Deut.  i.  37,  Moses  says 
concerning  himself,  "'  The  Lord  was  angry  with  me."  And 
if  the  Lord  be  angry  with  a  believer  for  his  transgressing  the 
law  of  Christ,  then  assuredly,  if  need  be,  he  will  chastise  him 
for  it:  for  it  is  said.  Psalm  Ixxxix.  30 — 32,  concerning  the 
seed  and  children  of  Jesus  Christ,  "  If  they  forsake  my  law,  ■ 
and  walk  not  in  my  judgments,  then  will  I  visit  their  trans- 
gressions with  the  rod,  and  their  iniquities  with  stripes."  And 
in  1  Cor.  xi.  30,  it  is  said  concerning  believers,  "  For  this 
cause,"  namely,  their  unworthy  receiving  of  the  sacrament, 
"  many  are  weak  and  sickly  among  you,  and  many  sleep." 
And  if  the  Lord  be  angry  with  believers,  and  do  chastise  them 
for  their  sins,  as  they  are  a  transgression  of  the  law  of  Christ, 
then  hath  a  believer  cause  to  confess  his  sins  unto  the  Lord, 
and  to  crave  pardon  for  them,  yea  and  to  fast,  and  mourn,  and 
humble  himself  for  them,  as  conceiving  them  to  be  a  trans- 
gression of  the  law  of  Christ.* 

Sect.  11. — And  now,  my  loving  neighbour  Neophytus,  I 
pray  you,  consider  seriously  of  these  things,  and  learn  to  dis- 
tinguish aright  betwixt  the  law,  as  it  is  the  law  of  works,  and 
as  it  is  the  law  of  Christ,  and  that  in  effect  and  practice ;  I 
mean,  in  heart  and  conscience. 

Neo.  Sir,  it  is  the  unfeigned  desire  of  my  heart  so  to  do  ; 
and  therefore,  I  pray  you.  give  me  some  direction  therein.f 

*  Thus  our  author  hath  solidly  refuted  in  this  paragraph  the  Antinoraian 
sense  of  all  the  six  positions  above  mentioned. 

f  Namely,  how  to  improve  these  points  of  doctrine  in  my  practice.  There 
lies  the  great  difficulty  :  and  according  as  unbelief  or  faith  has  the  ascendant, 
19  * 


222  THE  MARROW  OP 

Evan.  *Surely  the  best  direction  I  can  give  you  is,  to  labour 
truly  to  know,  and  firmly  to  believe,  that  you  are  not  now 
under  the  law,  as  it  is  the  law  of  works  ;  and  that  you  are 
now  under  the  law  as,  it  is  the  law  of  Christ ;  and  that  there- 
fore you  must  neither  hope  for  what  the  law  of  works  pro- 
mises, in  case  of  your  most  exact  obedience  ;  nor  fear  what  it 
threatens,  in  case  of  your  most  imperfect  and  defective  obe- 
dience :  and  yet  you  may  both  hope  for  what  the  law  of  Christ 
promises,  in  case  of  your  obedience,  and  are  to  fear  what  it 
threatens,  in  case  of  your  disobedience. 

Neo.  But,  sir,  what  are  these  promises  and  threatenings  ? 
and,  first,  I  pray  you,  tell  me  what  it  is  that  the  law  of  works 
promises. 

Evan.  The  law  of  works,  or,  which  is  all  one,  as  I  have 
told  you,  the  covenant  of  works,  promises  justification  and 
eternal  life  to  all  that  yield  perfect  obedience  thereunto  :  and 
this  you  are  not  to  hope  for,  because  of  your  obedience. 
And  indeed,  to  say  as  the  thing  is,  you,  being  dead  to  the  law 
of  works,  can  yield  no  obedience  at  all  unto  it ;  for  how  can 
a  dead  wife  yield  any  obedience  to  her  husband  ?  And  if 
you  can  yield  no  obedience  at  all  unto  it,  what  hope  can  you 
have  of  any  reward  for  your  obedience  ?  Nay,  let  me  tell 
you  more,  Jesus  Christ,  the  Son  of  God,  hath  purchased 
both  justification  and  eternal  life  by  his  perfect  obedience  to 
the  law  of  works,  and  hath  freely  given  it  to  you,  as  it  is 
written.  Acts  xiii.  39,  "  By  him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be  justified  by  the  law 
of  Moses  :"  and  "  Verily,  verily,"  says  our  Saviour,  "  he  that 
believeth  in  me  hath  everlasting  life."     John  vi.  47. 

Neo.  And  I  pray  you,  sir,  what  does  the  law  of  works 
threaten,  in  case  of  a  man's  disobedience  unto  it  ? 

Evan.  Why,  the  penalty  which  the  law  of  works,  in  that 
case,  threatens,  is  condemnation  and  death  eternal :  and  this 
you  have  no  cause  at  all  to  fear,  in  case  of  your  most  defec- 
tive obedience  ;  for  no  man  hath  any  cause  to  fear  the  penalty 
of  that  law  which  he  lives  not  under.  Surely  a  man  that 
lives  under  the  laws  of  England,  has  no  cause  to  fear  the  penal- 
ties of  the  laws  of  Spain  or  France :  even  so  you,  that  now  live 
under  the  law  of  Christ,  have  no  cause  to  fear  the  penalties  of  the 


60  will  the  soul  in  practice  carry  itself ;  confessing,  begging  pardon,  fasting, 
mourning,  and  humljling  itself  either  as  a  condemned  malefactor,  or  as  an 
offending  child. 


MODERN   DIVINITY.  223 

law  of  works  *  Nay,  the  law  of  works  is  dead  to  you ;  and 
therefore  you  have  no  more  cause  to  fear  the  threats  thereof, 
than  a  living  wife  has  to  fear  the  threats  of  her  dead  husband,t 
nay,  than  a  dead  wife  has  to  fear  the  threats  of  a  dead  husband. 
Nay,  let  me  say  yet  more,  Jesus  Christ,  by  his  condemnation 
and  death  upon  the  cross,  has  delivered  you  and  set  you  free 
from  condemnation  and  eternal  death ;  as  it  is  written,  Rom. 
viii.  1,  "  There  is  therefore  now  no  condemnation  to  them 
that  are  in  Christ  Jesus."  And,  says  Christ  himself,  John  xi. 
26,  "  Whosoever  liveth,  and  believeth  in  me,  shall  never 
die." 

And  thus  you  see  your  freedom  and  liberty  from  the  law 
as  it  is  the  law  of  works.  And  that  you  may  be  the  better 
enabled  to  "  stand  fast  in  this  liberty,  wherewith  Christ  has 
made  you  free;"  beware  of  conceiving  that  the  Lord  now 
stands  in  any  relation  to  you,  or  will  any  way  deal  with  you 
as  a  man  under  that  law.  So  that  if  the  Lord  shall  be  pleased 
hereafter  to  bestow  upon  you  a  great  measure  of  faith,  whereby 
you  shall  be  enabled  to  yield  an  exact  and  perfect  obedience 
to  the  mind  and  will  of  God ;:{:  then  beware  of  conceiving  that 
the  Lord  looks  upon  it  as  obedience  to  the  law  of  works,  or 
will  in  any  measure  reward  you  for  it,  according  to  the  pro- 
mises of  that  law.  And  if  in  case,  at  any  time  hereafter,  you 
be,  by  reason  of  weakness  of  your  faith,  and  strength  of  temp- 
tation, drawn  aside,  and  prevailed  with  to  swerve  from  the 
mind  and  will  of  the  Lord,  then  beware  of  conceiving  that  the 
Lord  sees  it  as  any  transgression  of  the  law  of  works.  For  if 
you  cannot  transgress  that  law,  then  it  is  impossible  the  Lord 
shonld  see  that  which  is  not ;  and  if  the  Lord  can  see  no  siu 
in  you,  as  a  transgression  of  the  law  of  works,  then  it  is  im- 
possible that  he  should  either  be  angry  with  you,  or  correct 
you  for  any  sin,  as  it  is  a  transgression  of  that  law.     No,  to 


*  See  pages  113,  note  *,  and  117,  note  f ,  "  The  law,  as  it  condemneth  and 
curseth,  is  to  the  believer  a  mere  passive  and  a  naked  stander-by,  and 
has  no  activity,  nor  can  it  act  in  that  power  upon  any  in  Christ ;  as  the 
law  of  Spain  is  merely  passive  in  condemning  a  free-born  man  dwelling  in  Scot- 
land." Rutherford's  Spirit.  Antichrist,  p.  87.  — ■  "  'J'he  law  being  fully 
satisfied  by  Christ,  it  neither  condemneth,  nor  can  it  condemn,  to  eternal 
sufferings,  for  that  is  removed  from  the  law  to  all  that  are  in  Christ." 
Ibid. 

f  For,  according  to  the  Scripture,  the  believer  is  dead  to  the  law,  and 
the  law  is  dead  to  the  believer  ;  namely,  as  it  is  the  law  of  the  covenant  of 
works.     See  page  109,  note*,  and  pages  110,  111. 

X  Exact  and  perfect,  comparatively,  not  absolutely.    See  pages  215,  231. 


224  ■  THE  MARROW  OP 

speak  witli  holy  reverence,  as  I  said  before,  the  Lord  cannot, 
by  virtue  of  the  covenant  of  works,  either  require  any  obe- 
dience of  you,  or  give  you  an  angry  look,  or  any  angry  word; 
much  less  threaten  and  afflict  you  for  any  disobedience  to  that 
covenant.*  And,  therefore,  whensoever  your  conscience  shall 
tell  you,  that  you  have  broken  any  of  the  ten  commandments, 
do  not  conceive  that  the  Lord  looks  upon  you  as  an  angry 
Judge,  armed  with  justice  against  you;  much  less  do  you 
fear  that  he  will  execute  his  justice  upon  you,  according  to  the 
penalty  of  that  covenant,  in  unjustifying  of  you,  or  depriving 
you  of  your  heavenly  inheritance,  and  giving  you  your  portion 
in  hell  fire.  No,  assure  yourself  that  your  God  in  Christ  will 
never  unson  you,  nor  unspouse  you :  no,  nor  yet,  as  touching 
your  justification  and  eternal  salvation,  will  he  love  you  ever 
a  whit  the  less,  though  you  commit  ever  so  many  or  great 
sins ;  for  this  is  a  certain  truth,  that  as  no  good  either  in  you, 
or  done  by  you,  did  move  him  to  justify  you,  and  give  you 
eternal  life,  so  no  evil  in  you,  or  done  by  you,  can  move  him 
to  take  it  away  from  you,  being  once  given.f     And,  therefore, 


*See  page  162,  note*. 

f  The  author  speaks  expressly  of  the  love  of  God,  touching  believers' 
justification,  and  eternal  salvation,  which,  according  to  the  Scripture,  he 
reckons  to  be  given  them  ah-eady.  And  he  asserts,  That  as  no  good  in 
them,  or  done  by  tliem,  did  move  him  to  love  them,  so  as  to  justify  them, 
and  give  them  eternal  life,  so  no  evil  in  them  or  done  by  them,  shall 
lessen  that  love,  as  to  their  justification  and  eternal  salvation  ;  that  is,  as 
himself  explains  it,  move  him  to  take  eternal  life  (which  includes  justi- 
fication) away  from  them,  being  once  given.  This  is  most  firm  truth  ; 
howbeit,  the  more  and  the  greater  the  sins  of  a  believer  are,  he  may  lay 
his  account  with  the  more  and  the  greater  effects  of  God's  fatherly  indig- 
nation against  him ;  and  the  corruption  of  human  nature  makes  the  add- 
ing of  such  a  clause  in  such  a  case  very  necessary.  What  our  author 
here  advances,  is  evident  from  the  holy  Scripture,  Psalm  Ixxxix.  30  — 34, 
"  If  his  children  forsake  my  law,  and  walk  not  in  my  judgments,  if  they 
break  my  statutes,  and  keep  not  my  commandments,  then  will  I  visit  their 
transgression  with  the  rod,  and  their  iniquity  with  stripes :  nevertheless, 
my  loving-kindness  will  I  not  utterly  take  from  him ;  nor  suffer  my  faith- 
fulness to  fail ;  my  covenant  will  I  not  break  ;  nor  alter  the  thing  that  is 
gone  out  of  my  lips."  And  to  deny  it,  is  in  effect  to  afiirm  that  God 
loves  believers,  as  touching  their  justification  and  eternal  salvation,  for 
their  holiness ;  contrary  to  Titus  iii.  5,  "  Not  by  works  of  righteousness 
which  we  have  done,  but  according  to  his  mercy,  he  saved  us." — Rom. 
vi.  23,  "  The  wages  of  sin  is  death,  but  the  gift  of  God  is  eternal  life, 
through  Jesus  Christ  our  Lord ;"  and  that  that  love  of  his  to  them 
changeth  according  to  the  variations  of  their  frame  and  walk ;  contrary 
to  Rom.  xi.  29,  "The  gifts  and  calling  of  God  are  without  repentance." 
But  while  the  doctrine  of  the  perseverance  of  the  saints  stands,  viz:  That 
true  believers  can  neither  fall  away  totally,  nor  finally,  neither  from  rela- 


MODERN  DIVINITY.  225 

believe  it  whilst  you  live,  that  as  the  Lord  first  loved  you 
freely,  so  will  he  hereafter  "heal  your  backslidings,  and  still 
love  you  freely,"  Hos,  xiv.  4.  Yea,  "  he  will  love  you  unto 
the  end,"  John  xiii.  1.  And  although  the  Lord  does  express 
the  fruits  of  his  anger  towards  you,  in  chastising  and  afflicting 
of  you,  yet  do  not  imagine  that  your  afflictions  are  penal,  pro- 
ceeding from  hatred,  and  vindictive  justice ;  and  so  as  payments 
and  satisfaction  for  sins ;  and  so  as  the  beginning  of  eternal 
torments  in  hell ;  for  you  being,  as  you  have  heard,  freed  from 
the  law  of  works,  and  so  consequently  from  sinning  against  it, 
must  needs  likewise  be  freed  from  all  wrath,  anger,  miseries, 
calamities,  afflictions,  yea,  and  from  death  itself,  as*  fruits  and 
effects  of  any  transgression  against  that  covenant. 

And  therefore  you  are  never  to  confess  your  sins  unto  the 
Lord,  as  though  you  conceived  them  to  have  been  committed 

live  grace,  nor  from  inherent  grace,  our  author's  doctrine  on  this  point 
must  stand  also  ;  and  the  sins  of  believers,  how  great  or  many  soever 
they  be,  can  never  be  of  that  kind  which  is  inconsistent  with  a  state  of 
grace,  nor  of  another  than  that  of  infirmities.  See  p.  168,  note  *.  And 
liow  low  soever  grace  is  brought  in  the  soul  of  a  believer  at  any  time, 
through  the  prevalence  of  temptation,  yet  can  he  never  altogether  lose 
his  inherent  holiness,  nor  can  he  at  any  time  "  live  after  the  flesh."  For, 
according  to  the  Scripture,  that  is  not  the  spot  of  God's  children  ;  but  he 
who  so  lives,  neither  is,  nor  ever  was,  one  of  them.  Rom.  vi.  2,  14,  "  How 
shall  we  that  are  dead  to  sin,  live  any  longer  therein  ?  Sin  shall  not  have 
dominion  over  you,  for  ye  are  not  under  the  law  but  under  grace." — 
Chap.  viii.  1,  "Them  which  are  in  Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit."  See  verse  4 ;  1  John  iii.  9,  "  Whosoever  is 
born  of  God  doth  not  commit  sin  ;  for  his  seed  remaineth  in  him,  and  he  cannot 
sin,  because  he  is  born  of  God." 

"  God  foresaw  what  infirmities  thou  wouldst  have,  before  he  gave  Christ 
this  commision  ;  and  Christ  foresaw  them  before  his  acceptance  of  the 
charge.  If  their  prescience  could  not  stop  God  in  his  gift,  nor  cool  Christ 
in  his  acceptance,  why  should  it  now?  While  they  do  continue,  the  love 
of  God  to  thee  is  not  hindered  by  them."     Charnock,  vol.  ii.  p.  749. 

"  Observe  a  twofold  distinction  :  1st.  Between  God's  love  in  itself,  and 
the  raanifestatiouj  of  it  to  us.  That  is  perpetual  and  one,  without  change, 
increase,  or  lessening :  but  the  manifestation  of  this  love  is  variable,  ac- 
cording to  our  more  or  less  careful  exercise  of  piety.  2d.  Between  God's 
love  to  our  persons,  and  God's  love  to  our  qualities  and  actions,  A  dis- 
tinction which  God  well  knows  how  to  make.  Parents,  I  am  sure,  are 
well  skilled  in  piitting  this  difference  between  the  vices  and  persons  of 
their  children  ;  those  they  hate,  these  they  love.  The  case  is  alike  be- 
tween God  and  the  elect ;  his  love  to  their  persons  is  from  everlasting  the 
same.  Nor  doth  .their  sinfulness  lessen  it,  nor  their  sanctity  increase  it ; 
because  God  in  loving  their  persons,  never  considered  them  otherwise 
than  as  most  perfectly  holy  and  unblamable  in  Christ,"  Pemble's  Works, 
p,  23. 

*  They  are. 


226  THE  MARROW  OF 

against  tte  law  of  -works :  and  so  making  you  liable  to  God's 
everlasting  wrath,  and  hell-fire;  neither  must  you  crave  pardon 
and  forgiveness  for  them,  that  thereupon  you  may  escape  that 
penalty  ;  neither  do  you  either  fast,  or  weep,  or  mourn,  or 
humble  yourself,  from  any  belief  that  you  shall  thereby  satisfy 
the  justice  of  God,  and  appease  his  wrath,  either  in  whole  or 
in  part,  and  so  escape  his  everlasting  vengeance.  For  if  you 
be  not  under  the  law  of  works,  and  if  the  Lord  see  no  sin  in 
you  as  a  transgression  of  that  law,  and  be  neither  angry  with 
you,  nor  afflict  you  for  any  sin,  as  it  is  a  transgression  of  that 
law,  then  consequently  you  have  no  need  either  to  confess 
your  sins,  or  crave  pardon  for  them,  or  fast,  or  weep,  or  mourn, 
or  humble  yourself  for  your  sins,  as  conceiving  them  to  be  any 
transgression  of  the  law  of  works  * 

Neo.  Well,  sir,  you  have  fully  satisfied  me  in  this  point ; 
and  therefore,  I  pray  you,  proceed  to  show  what  is  that  reward 
which  the  law  of  Christ  promises,  which  you  said  I  might 
hope  for,  in  case  of  my  obedience  thereunto. 

Evan.  Why,  the  reward  which  I  conceive  the  law  of 
Christ  promises  to  believers,  and  which  they  may  hope  for, 
answerably  to  their  obedience  to  it,f  is  a  comfortable  being  in 
the  enjoyment  of  sweet  communion  with  God  and  Christ,  even 
in  the  time  of  this  life,  and  a  freedom  from  afflictions,  both 
spiritual  and  corporeal,  so  far  forth  as  they  are  fruits  and  effects 
of  sin,  as  it  is  any  transgression  of  the  law  of  Christ.:}:  For 
you  know,  that  so  long  as  a  child  does  yield  obedience  to  his 
father's  commands,  and  does  nothing  that  is  displeasing  to  him, 
if  he  love  his  child,  he  will  carry  himself  lovingly  and  kindly 
towards  him,  and  suffer  him  to  be  familiar  with  hira,  and  will 
not  whip  nor  scourge  him  for  his  disobedience.  Even  so,  if 
you  unfeignedly  desire  and  endeavour  to  be  obedient  unto  the 
will  and  mind  of  your  Father  in  Christ ;  in  doing  that  which 
he  commands,  and  in  avoiding  that  which  he  forbids,  both  in 
your  general  and  particular  calling ;  and  to  the  end  that  you 
may  please  him ;  then,  answerably  as  you  do  so,  your  Father 
will  smile  upon  you.  when  you  shall  draw  near  to  him  in  prayer, 
or  any  other  of  his  own  ordinances  ;  and  manifest  his  sweet  pre- 


*  See  page  220,  note  *. 

t  Though  uot  for  their  obedience,  but  for  Christ's  obedience. 

X  I  read  the  last  word  of  this  sentence,  Christ,  not  ivorks,  judging  it 
plain,  that  the  latter  is  a  press  error.  See  the  last  clause  of  Neophytus's 
speech  above,  and  the  reason  here  immediately  following,  with  the  first 
paragraph,  page  228. 


MODERN   DIVINITY.  227: 

sence  and  loving  favour  towards  you  ;  and  exempt  you  from 
all  outward  calamities  except  in  case  of  trial  of  your  faith  and 
patience,  or  the  like  ;  as  it  was  written,  2  Chron.  xv.  2,  "  The 
Lord  is  with  you,  while  ye  are  with  him ;  and  if  ye  seek  him, 
he  will  be  found  of  you."  And  so  the  apostle  James  says, 
James  iv.  8,  "  Draw  nigh  to  God,  and  he  will  draw  nigh  to  you." 
And  "  Oh,"  says  the  Lord,  "  that  my  people  had  hearkened  unto 
me,  and  Israel  had  walked  in  my  ways !  he  should  have  fed 
them  with  the  finest  of  the  wheat,  and  with  honey  out  of  the 
rock  should  I  have  satisfied  thee,"  Psalm  Ixxxi.  13,  16.  And 
this  may  suffice  to  have  shown  you  what  you  may  hope  for, 
answerably  to  your  obedience  to  the  law  of  Christ. 

Neo.  Then,  sir,  I  pray  you,  proceed  to  show  what  is  the 
penalty  which  the  law  of  Christ  threatens,  and  which  I  am  to 
fear,  if  I  transgress  that  law. 

Evan.  The  penalty  which  the  law  of  Christ  threatens  to 
you,  if  you  transgress  the  law  of  Christ,  and  which  you  are  to 
fear,  is  the  want  of  near  and  sweet  communion  with  God  in 
Christ,  even  in  the  time  of  this  life,  and  a  liableness  to  all 
temporal  afflictions,  as  fruits  and  effects  of  the  transgressing 
of  that  law.* 

*  An  awful  penalty,  if  rightly  understood,  as  comprehending  all  man- 
ner of  strokes  and  afflictions  on  the  outward  and  inner  man,  called  by 
our  author  "  temporal  and  spiritual  afflictions  on  the  outward  man  ;"  not 
to  speak  of  the  reproach,  disgrace  and  contempt,  successless  labour  and 
toil,  poverty,  misery,  want,  and  the  like,  which  the  believer  is  liable  to  for 
his  disobedience,  as  well  as  others.  His  sins  lay  him  open  to  the  whole 
train  of  maladies,  pains,  torments,  sores,  diseases,  and  plagues,  incident 
to  sinful  flesh ;  by  which  he  may  become  a  burden  to  himself  and  others. 
And  these  may  be  inflicted  on  him,  not  only  by  the  hand  of  God,  but  by 
the  hand  of  the  devil ;  as  appears  in  the  case  of  Job.  Yea,  and  the  Loid 
may,  in  virtue  of  this  penalty  annexed  to  his  law,  pursue  the  controversy 
with  the  offending  believer,  even  to  death  ;  so  that  his  natural  life  may  go 
in  the  cause  of  his  transgression,  1  Cor.  xi.  30,  32.  To  this  may  be  added 
the  marks  of  God's  indignation  against  his  sin,  set  upon  his  relations ; 
witness  the  disorders,  mischiefs,  and  strokes  on  David's  family,  for  his 
sin  in  the  matter  of  Uriah,  more  bitter  than  death,  2  Sam.  xii.  10 — 14 ; 
chap.  xiii.  and  xv.  In  the  inner  man,  by  virtue  of  the  same  penalty, 
he  is  liable  for  his  transgression,  to  be  deprived  of  the  comfort,  sense,  ex- 
ercise, and  some  measure  of  his  graces  ;  of  his  sense  of  God's  love,  his 
peace,  joy,  actual  communion  with  God,  and  access  to  him  in  duties ;  to 
be  brought  under  desertion,  hiding  of  God's  face,  withdrawing  the  light 
of  the  Lord's  countenance  :  and  left  to  walk  in  darkness,  to  go  mourning 
without  the  sun,  agd  to  cry  and  shout  while  the  Lord  shutteth  out  his 
prayer  ;  to  be  thrown  into  agonies  of  conscience,  pierced  with  the  arrows 
of  the  Almighty  in  his  spirit,  compassed  about  and  distracted  with  the 
terrors  of  God,  seized  with  the  fearful  apprehensions  of  God's  revenging 
wrath    against    him,    and   thereby   brought    unto    the    brink   of   absolute 


22S  THE   MARROW  OF 

Wherefore,  whensoever  you  shall  hereafter  transgress  any 
of  the  ten  commandments,  you  are  to  know  that  you  have 
thereby  transgressed  the  law  of  Christ,  and  that  the  Lord  sees 
it  and  is  angry  with  it,  with  a  fatherly  anger  ;  and,  if  need  be, 
will  chastise  you,  1  Pet.  i.  6,  either  with  temporal  or  spiritual 
afflictions,  or  both.  And  this  your  heavenly  Father  will  do  in 
love  to  you ;  either  to  bring  your  sins  to  remembrance,  as  he 
did  the  sins  of  Joseph's  brethren.  Gen.  xlii,  21,  and  as  the 
widow  of  Zarephath  confesseth  concerning  herself,  1  Kings 
xvii.  18,  or  else  "  to  purge  or  take  away  your  sins,"  according 
to  that  which  the  Lord  says,  Isa.  xxvii.  9,  "  By  this  therefore 
shall  the  iniquity  of  Jacob  be  purged,  and  this  is  all  the  fruit, 
even  the  taking  away  of  sin."  "  For  indeed,"  says  Mr.  Cul- 
verwell,  "  afflictions,  through  God's  blessing,  are  made  special 
means  to  purge  out  that  sinful  corruption  which  is  still  in  the 
nature  of  believers ;  and  therefore  are  they,  in  Scripture,  most 
aptly  compared  to  medicines,  for  so  they  are  indeed  to  all 
God's  children,  most  sovereign  medicines  to  cure  all  their 
spiritual  diseases.  And  indeed  we  have  all  of  us  great  need 
thereof;  for  as  Luther,  on  the  Galatians,  p.  66,  truly  says, 
"  We  are  not  yet  perfectly  righteous ;  for  whilst  we  remain 

despair.  Besides  all  this,  he  is  liable  to  the  buflfettings  of  Satan,  and  horrid 
temptations ;  and,  for  the  punishment  of  one  sin,  to  be  suffered  to  fall  into 
another.  And  all  these  may,  in  virtue  of  the  penalty  annexed  to  the  law  in  the 
hand  of  Christ,  meet  in  the  case  of  the  offending  believer,  together  and  at  once. 
Thus,  howbeit  God  no  where  threatens  to  cast  believers  in  Christ  into  hell,  yet 
he  both  threatens  and  often  executes  the  casting  of  a  hell  into  them,  for  their 
provocations. 

Only  the  revenging  wrath  and  curse  of  God  are  no  part  of  the  penalty  to  be- 
lievers in  Christ,  according  to  the  truth  and  our  author.  But  whether  or  not 
this  penalty,  as  it  is  without  these,  leaves  the  most  holy  and  awful  law  of  the 
great  God,  and  our  Saviour  Jesus  Christ,  most  base  and  despicable,  the  sober- 
minded  reader  will  easily  judge  for  himself. 

"  The  one,  viz  :  justification  doth  equally  free  all  believers  from  the 
revenging  wrath  of  God,  and  that  perfectly  in  this  life."  Larger  Cat. 
q.  77. — "They  can  never  fall  from  the  state  of  justification,  yet  they 
may,  by  their  sins,  fall  under  God's  fatherly  displeasure,  and  not  have 
the  light  of  his  countenance  restored  unto  them,  until  they  humble  them- 
selves, confess  their  sins,  beg  pardon,  and  renew  their  faith  and  repent- 
ance." Westra.  Confess,  chap.  xi.  art.  v. — "  They  may  fall  into  grievous 
sins,  and  for  a  time  continue  therein,  whereby  they  incur  God's  displeasure, 
and  grieve  his  holy  Spirit,  come  to  be  deprived  of  some  measure  of  their  graces 
and  comforts,  have  their  hearts  hardened,  and  their  consciences  wounded  ;  hurt 
and  scandalize  others,  and  bring  temporal  judgments  upon  themselves."  lb. 
chap.  17.  art.  3. — "  The  threatenings  of  it  serve  to  show  what  even  their  sins 
deserve  ;  and  what  afflictions,  in  this  life,  they  may  expect  for  them,  although 
freed  from  the  curse  thereof  threatened  in  the  law."  lb.  chap.  19.  art.  6.  See 
page  200,  note  f . 


MODERN   DIVINITY.  229 

in  this  life,  sin  dwells  still  in  the  flesh,  and  this  remnant  of  sin 
God  purgeth."  — "  Wherefore,"  says  the  same  Luther  in 
another  place,*  "  When  God  hath  remitted  sins,  and  received 
a  man  into  the  bosom  of  grace,  then  doth  he  lay  on  him  all 
kind  of  afflictions,  and  doth  scour  and  renew  him  from  day  to 
day."  And  to  the  same  purpose,  Tindal  truly  says,  "  If  we 
look  on  the  flesh,  and  into  the  law,  there  is  no  man  so  perfect 
that  is  not  found  a  sinner ;  nor  no  man  so  pure,  that  hath  not 
need  to  be  purged.  And  thus  doth  the  Lord  chastise  believers 
to  heal  their  natures,  by  purging  out  the  corruption  that  re- 
mains therein." 

And  therefore,  whensoever  you  shall  hereafter  feel  the 
Lord's  chastening  hand  upon  you,  let  it  move  you  to  take  the 
prophet  Jeremiah's  counsel,  that  is,  to  "  search  and  try  your 
ways,  and  turn  unto  the  Lord,"  Lam.  iii.  40,  and  confess  your 
sins  unto  him,  saying,  with  the  prodigal,  Luke  xv.  21,  "  Fa- 
ther, I  have  sinned  against  heaven,  and  in  thy  sight,  and  am 
no  more  worthy  to  be  called  thy  son ;"  and  beg  pardon  and 
forgiveness  at  his  hands,  as  you  are  taught  in  the  fifth  petition 
of  the  Lord's  prayer.  Matt.  vi.  12.  Yet  do  not  you  crave 
pardon  and  forgiveness  at  the  hands  of  the  Lord,  as  a  male- 
factor doth  at  the  hands  of  a  judge,  that  feareth  condemna- 
tion and  death,  as  though  you  had  sinned  against  the  law  of 
works,  and  therefore  feared  hell  and  damnation ;  but  do  you 
beg  pardon  and  forgiveness  as  a  child  doth  at  the  hands  of 
his  loving  father ;  as  feeling  the  fruits  of  his  fatherly  anger, 
in  his  chastising  hand  upon  you ;  and  as  fearing  the  continu- 
ance and  augmentation  of  the  same,  if  your  sin  be  not  both 
pardoned  and  subdued  :f  and  therefore  do  you  also  beseech 
your  loving  Father  to  subdue  your  iniquities,  according  to  his 
promise,  Micah  vii.  19.  And  if  you  find  not  that  the  Lord 
hath  heard  your  prayers,  by  your  feeling  your  iniquities  sub- 
dued,:}: then  join  with  your  prayers,  fasting  and  weeping,  if 
you  can ;  that  so  you  may  be  the  more  seriously  humbled 
before  the  Lord,  and  more  fervent  in  prayer.  And  this,  I 
hope,  may  be  sufficient  to  have  showed  you  what  is  the  penalty 
which  the  law  of  Christ  threatens. 


*  Chos.  Sermons,  Serm.  Of  the  Kingdom  of  God,  page  120. 

f  Mat.  vi.  9,  12,  "  After  this  manner  therefore  pray  ye  :  Om*  Father  which 
art  in  heaven  ;  forgive  us  our  debts,  as  we  forgive  our  debtors." 

J  The  subduing  of  sin  is  the  mark  of  God's  hearing  prayer  lor  the  pardon  of 
it ;  if  cue  feels  not  his  iniquity  subdued,  he  cannot  find  that  God  hath  heard  his 
prayers  for  pardon. 

20 


230  THE  MARROW  OT 

Neo.  0,  but,  sir,  I  should  think  myself  a  happy  man,  if  I 
could  be  so  obedient  to  the  law  of  Christ,  that  he  might  have 
no  need  to  inflict  this  penalty  upon  me. 

Evan.  You  say  very  well ;  but  yet,  whilst  you  carry  this 
body  of  sin  about  you,  do  the  best  you  can,  there  will  be  need 
that  the  Lord  should,  now  and  then,  give  you  some  fatherly 
corrections :  but  yet,  this  let  me  tell  you,  the  more  perfect 
your  obedience  is,  the  fewer  lashes  you  shall  have;  "for  the 
Lord  doth  not  afflict  willingly,  nor  grieve  the  children  of  men," 
Lam.  iii.  33.  And  therefore,  according  to  my  former  exhor- 
tation, and  your  resolution,  be  careful  to  exercise  your  faith, 
and  use  all  means  to  increase  it ;  that  so  it  may  become  eflfec- 
tual*  working  by  love.  1  Thess.  i.  3 ;  Gal.  v.  6.  For,  ac- 
cording to  the  measure  of  your  faith,  will  be  your  true  love  to 
Christ  and  to  his  commandments ;  and  according  to  your  love 
to  them,  will  be  your  delight  in  them,  and  your  aptness  and 
readiness  to  do  them.  And  hence  it  is  that  Christ  himself 
says,  John  xiv.  15,  "If  ye  love  me,  keep  my  command- 
ments :"  and  "  this  is  the  love  of  God,"  says  that  loving  disci- 
ple, "  that  we  keep  his  commandments,  and  his  commandments 
are  not  grievous,"  1  John  v.  3.  Nay,  the  truth  is,  if  you  have 
this  love  in  your  hearts,  it  will  be  grievous  unto  you,  that  you 
cannot  keep  them  as  you  would.  Oh,  if  this  love  do  abound 
in  your  heart,  it  will  cause  you  to  say  with  godly  Joseph,  in 
case  you  be  tempted  as  he  was,  "  How  can  I  do  this  great 
wickedness,  and  so  sin  against  God?"  How  can  I  do  that 
which  I  know  will  displease  so  gracious  a  Father,  and  so  mer- 
ciful a  Saviour  ?  No,  I  will  not  do  it ;  no,  I  cannot  do  it :  no, 
you  will  rather  say  with  the  Psalmist,  "  I  delight  to  do  thy 
will,  O  my  God!  yea,  thy  law  is  within  my  heart,"  Psalm  xl.  8. 

Nay,  let  me  tell  you  more,  if  this  love  of  God  in  Christ  be 
truly,  and  in  any  good  measure,  rooted  in  your  heart ;  then, 
though  the  chastising  hand  of  the  Lord  be  not  upon  you,  nay, 
though  the  Lord  do  no  way  express  any  anger  towards  you, 
yet  if  you  but  consider  the  Lord's  ways  towards  you,  and  your 
ways  towards  him,  you  will  mourn  with  a  gospel-mourning,  rea- 
soning with  yourself  after  this  manner  :  Was  I  under  the  law 
of  works  by  nature,  and  so,  for  every  transgression  against  any 
of  the  ten  commandments,  made  liable  to  everlasting  damna- 
tion ?  and  am  I  now,  through  the  free  mercy  and  love  of  God 


*  To  the  producing  of  boly  obedience,  acccording  to  the  measure  and  degree 
of  it. 


MODERN  DIVINITY.  231 

in  Christ,  brought  under  the  law  of  Christ,  and  so  subject  to 
no  other  penalty  for  my  transgressions,  but  fatherly  and  loving 
chastisements,  which  tend  to  the  purging  out  of  that  sinful 
corruption  that  is  in  me  ?  Oh  what  a  loving  Father  is  this !  Oh 
what  a  gracious  Saviour  is  this !  Oh  what  a  wretched  man  am 
I,  to  transgress  the  laws  of  such  a  good  God,  as  he  hath  been 
to  me!  Oh  the  due  consideration  of  this  will  even,  as  it  were, 
melt  your  heart,  and  cause  your  eyes  to  drop  with  the  tears  of 
godly  sorrow !  yea,  the  due  consideration  of  these  things  will 
cause  you  to  "  loathe  yourself  in  your  own  sight  for  your  trans- 
gressions, Ezek.  xxxvi.  31,  yea,  not  only  to  loathe  yourself  for 
them,  but  also  to  leave  them,  saying  with  Ephraim,  "  What 
have  I  to  do  any  more  with  idols?"  Hos.  xiv.  8.  and  to  "cast 
them  away  as  a  menstruous  cloth,  saying  unto  them,  Get  ye 
hence,"  Isa,  xxx.  22.  And  truly  you  will  desire  nothing 
more,  than  that  you  might  so  live,  as  that  you  might  never  sin 
against  the  Lord  any  more.  And  this  is  that  "goodness  of 
God  which,"  as  the  apostle  says,  "leadeth  to  repentance;" 
yea,  this  is  that  goodness  of  God  which  will  lead  you  to  a  free 
obedience.  So  that  if  you  do  but  apply  the  goodness  of  God 
in  Christ  to  your  soul,  in  any  good  measure,  then  will  you  an- 
swerably  yield  obedience  to  the  law  of  Christ,  not  only  with- 
out having  respect  either  to  what  the  law  of  works  either  pro- 
miseth  or  threateneth  ;  but  also  without  having  respect  to  what 
the  law  of  Christ  either  promiseth  or  threateneth  ;  you  will  do 
that  which  the  Lord  commaudeth,  only  because  he  com- 
mandeth  it,  and  to  the  end  that  you  may  please  him ;  and  you 
will  forbear  when  he  forbids,  only  because  he  forbids  it  to  the 
end  that  you  may  not  displease  him."*     And  this  obedience  is 

*  The  author  doth  here  no  otherwise  exhort  the  believer  to  yield  free 
obedience,  without  respect  to  what  either  the  law  of  works,  or  the  law  of 
Christ,  promises  or  threatens,  than  he  exhorts  him  to  perfection  of  obe- 
dience, which,  in  the  beginning  of  this  answer,  he  told  him  not  to  be 
attainable  in  this  life.  And  the  truth  is,  neither  the  one  nor  the  other  is 
the  design  of  these  words.  But  he  had  exhorted  him  before,  to  use  all 
means  to  increase  his  faith  ;  and  for  his  encouragement,  he  tells  him  here, 
that  if  he  by  faith  applied  the  goodness  of  God  in  Christ  to  his  own  soul, 
in  any  good  measure,  then  he  would,  answerably,  yield  obedience,  with- 
out respect  to  what  either  the  law  of  works,  or  the  law  of  Christ  promises 
or  threatens,  and  only  because  God  commands  or  forbids.  'I'he  freeness 
of  obedience  is  of  very  different  degrees  ;  and  believers'  obedience  is  never 
absolutely  free,  till  it  be  absolutely  perfect  in  heaven  ;  but  the  freeness 
of  their  obedience  will  always  bear  proix)rtion  to  the  measure  of  their 
feiith,  which  is  never  perfect  in  this  life ;  thus,  the  more  faith,  the  more 
freeness  of  obedience,  and  the  less  faith,  the  less  of  that  freeness.  See  page  79, 
note*. 


232  THE   MARROW   OF 

like  unto  that  which  our  Saviour  exhorts  his  disciples  unto, 
Matt.  X.  8,  saying,  "  Freely  ye  have  received,  freely  give." 
And  this  is  to  "  serve  the  Lord  without  fear  "  of  any  penalty, 
which  either  the  law  of  works  or  the  law  of  Christ  threateneth, 
"in  holiness  and  righteousness  all  the  days  of  your  life,"  ac- 
cording to  that  saying  of  Zacharias,*  Luke  i.  74,  75.  And 
this  is  to  "  pass  the  time  of  your  sojourning  here,  in  fear"  of 
offending  the  Lord,  by  sinning  against  him  :  as  the  apostle  Peter 
exhorts,  1  Peter  i.  17.  Yea,  and  this  is  to  "  serve  God  ac- 
ceptably, with  reverence  and  godly  fear :"  as  the  author  to 

"The  believer  obeys  with  an  angel-like  obedience;  then  the  Spirit 
seems  to  exhaust  all  the  commanding  awsomness  of  the  law,  and  supplies 
the  law's  imperious  power,  with  the  strength  and  power  of  love."  Ruther- 
ford's Spirit.  Antichrist,  p.  318. — "  The  more  of  the  Spirit,  because  the 
Spirit  is  essentially  free,  Psalm  li.  12 ;  2  Cor.  iii.  17,  the  more  freeness ; 
and  the  more  freeness,  the  more  renewed  will  in  the  obedience ;  and  the 
more  renewed  will,  the  less  constraint,  because  freeness  exhausteth  constraint." 
Ibid. 

"  "When  Christ's  blood  is  seen  by  faith  to  quiet  justice,  then  the  con- 
science becomes  quiet  also,  and  will  not  sufifer  the  heart  to  entertain  the 
love  of  sin,  but  sets  the  man  on  work  to  fear  God  for  his  mercy,  and 
obey  all  his  commandments,  out  of  love  to  God,  for  his  free  gift  of  justi- 
fication, by  grace  bestowed  upon  him  ;  for  '  this  is  the  end  of  the  law  ' 
indeed,  whereby  it  obtaineth  of  a  man  more  obedience  than  any  other 
way."     Pract.  Use  of  Sav.  Knowledge,  tit.  The  Third  Thing  Requisite,  &c. 

fig.  7. 

Promises  and  threatenings  are  not,  by  this  doctrine,  annexed  to  the 
holy  law  in  vain,  even  with  respect  to  believers  ;  for  the  law  of  God  is,  in 
his  infinite  wisdom,  suited  to  the  state  of  the  creature,  to  whom  it  is  given  : 
and  therefore,  howbeit  the  believer's  eternal  happiness  is  unalterably  secured 
from  the  moment  of  his  union  with  Christ  by  faith  ;  yet,  since  sin  dwells 
in  him  still  while  in  this  world,  the  promises  of  fatherly  smiles,  and 
threatenings  of  fatherly  chastisements,  are  still  necessary.  But  it  is 
evident  that  this  necessity  is  entirely  founded  on  the  believer's  imperfection  ; 
as  in  case  of  a  child  under  age.  And,  therefore,  although  his  being  influenced 
to  obedience  by  the  promises  and  threatenings  of  the  law  of  Christ,  is 
not  indeed  slavish,  yet  it  is  plainly  childish,  not  agreeing  to  the  state  of 
a  perfect  man,  of  one  come  unto  the  measure  of  the  stature  of  the 
fulness  of  Christ.  And,  in  the  state  of  perfection,  he  shall  yield  such  free  obe- 
dience as  the  angels  do  in  heaven,  without  being  moved  thereto  by  any 
promises  or  threatenings  at  all  :  and  the  nearer  he  conies  in  his  progress  to  that 
state  of  perfection,  the  more  will  his  obedience  be  of  that  nature.  So 
by  the  doctrine  here  advanced,  the  author  doth  no  more  disown  the  necessity 
of  promises  to  influence  and  encourage  the  believer's  obedience,  nor  say 
that  he  ought  not  to  have  regard  to  promises  and  threatenings,  than  one  is  to 
be  reckoned  to  say.  that  a  lame  man  has  no  need  of,  and  should  not  have 
regard  unto  the  crutches  provided  for  him  :  when  he  only  says,  That  tiie 
stronger  his  limbs  grow,  he  will  have  less  need  of  them,  and  will  lean  the  less 
on  them. 

*  See  the  preceding  note. 


MODERN  DIVINITY.  2?3 

the  Hebrews  exhorts,  Heb.  xii.  28.  And  thus,  my  dear  friend, 
Neophytus,  I  have  endeavoured,  according  to  your  desire,  to 
give  you  my  judgment  and  direction  in  these  points. 

Neo.  And  truly,  sir,  you  have  done  it  very  effectually  ;  the 
Lord  enable  me  to  practise  according  to  your  direction  I 

Sect.  12. — Kom.  Sir,  in  this  your  answer  to  his  question, 
you  have  also  answered  me,  and  given  me  full  satisfaction  in 
divers  points,  about  which  my  friend  Antinomista  and  I  have 
had  many  a  wrangling  fit.  For  I  used  to  affirm  with  tooth 
and  nail,  (as  men  use  to  say,)  that  believers  are  under  the 
law,  and  not  delivered  from  it ;  and  that  they  do  sin,  and  that 
God  sees  it,  and  is  angry  with  them,  and  doth  afflict  them  for 
it,  and  that,  therefore,  they  ought  to  humble  themselves,  and 
mourn  for  their  sins,  and  confess  them,  and  crave  pardon  for 
them  ;  and  yet  truly  I  must  confess,  1  did  not  understand 
what  I  said,  nor  whereof  I  affirmed  ;  and  the  reason  was,  be- 
cause I  did  not  know  the  difference  betwixt  the  law,  as  it  is 
the  law  of  works,  and  as  it  is  the  law  of  Christ. 

Ant.  And  believe  me,  sir,  I  used  to  affirm,  as  earnestly  as 
he,  that  believers  are  delivered  from  the  law,  and,  therefore, 
do  not  sin  ;  and,  therefore,  God  can  see  no  sin  in  them ;  and, 
therefore,  is  neither  angry  with  them,  nor  does  afflict  them  for 
sin  ;  and,  therefore,  they  have  no  need  either  to  humble  them- 
selves, or  mourn,  or  confess  their  sins,  or  beg  pardon  for  them  ; 
the  which  I  believing  to  be  true,  could  not  conceive  how  the 
contrary  could  be  true  also.  But  now  I  plainly  see  that  by 
means  of  your  distinguishing  betwixt  the  law,  as  it  is  the  law 
of  works,  and  as  it  is  the  law  of  Christ,  there  is  a  truth  in 
both.  And,  therefore,  friend  Nomista,  whensoever  either  you, 
or  any  man  else,  shall  hereafter  affirm,  that  believers  are  under 
the  law  and  do  sin  ;  and  God  sees  it,  and  is  angry  with  them, 
and  does  chastise  them  for  it ;  and  that  they  ought  to  humble 
themselves,  mourn,  weep,  and  confess  their  sins,  and  beg  par- 
don for  them  :  if  you  mean  only,  as  they  are  under  the  law  of 
Christ,  I  will  agree  with  you,  and  never  contradict  you  again. 

Nom.  And  truly,  friend  Antinomista,  if  either  you,  or  any 
man  else,  shall  hereafter  affirm,  that  believers  are  delivered 
from  the  law,  and  do  not  sin,  and  God  sees  no  sin  in  them, 
nor  is  angry  with  them,  nor  afflicts  them  for  their  sins,  and 
that  they  have  no  need  either  to  humble  themselves,  mourn, 
confess,  or  crave  pardon  for  their  sins ;  if  you  mean  it  only  as 
they  are  not  under  the  law  of  works,  I  will  agree  with  you,  and 
never  contradict  you  again. 
20* 


"234  THE  MARROW  OP 

Evan.  I  rejoice  to  hear  you  speak  these  words  each  to  other: 
and  truly,  now  I  am  in  hope  that  you  two  will  come  back  from 
both  your  extremes,  and  meet  my  neighbour  Neophytus  in  the 
golden  mean  ;  having,  as  the  apostle  says,  "  the  same  love,  be- 
ing of  one  accord,  and  of  one  mind." 

Nom.  Sir,  for  my  own  part,  I  thank  the  Lord  I  do  now 
plainly  see,  that  I  have  erred  exceedingly,  in  seeking  to  be  jus- 
tified, "  as  it  were,  by  the  works  of  the  law."^  And  yet  could 
I  never  be  persuaded  to  it  before  this  day  ;  and  indeed  should 
not  have  been  persuaded  to  it  now,  had  not  you  so  plainly  and 
fully  handled  this  threefold  law.  And  truly,  sir,  I  do  now 
unfeignedly  desire  to  renounce  myself,  and  all  that  ever  I  have 
done,  and  by  faith  to  adhere  only  to  Jesus  Christ ;  for  now  I 
see  that  he  is  all  in  all.  Oh,  that  the  Lord  would  enable  me  so 
to  do!     And  I  beseech  you,  sir,  pray  for  me. 

Ant.  And  truly,  sir,  I  must  needs  confess,  that  I  have  erred 
as  much  on  the  other  hand ;  for  I  have  been  so  far  from  seek- 
ing to  be  justified  by  the  works  of  the  law,  that  I  have  neither 
regarded  law  nor  works.  But  now  I  see  mine  error ;  I  purpose, 
God  willing,  to  reform  it. 

Evan.  The  Lord  grant  that  you  may. 

Sect.  13. — But  how  do  you,  neighbour  Neophytus ;  for 
methinks  you  look  very  heavily. 

Neo.  Truly,  sir,  I  was  thinking  of  that  place  of  Scripture, 
where  the  apostle  exhorts  us  "to  examine  ourselves  whether 
we  be  in  the  faith  or  no,"  2  Cor.  xiii.  5  ;  whereby  it  seems  to 
me,  that  a  man  may  think  he  is  in  the  faith,  when  he  is  not. 
Therefore,  sir,  I  would  gladly  hear  how  I  may  be  sure  that  I 
am  in  the  faith. 

Evan.  I  would  not  have  you  to  make  any  question  of  it,  since 
you  have  grounded  your  faith  upon  such  a  firm  foundation  as 
will  never  fail  you  ;  for  the  promise  of  God  in  Christ  is  of  a 
tried  truth,  and  never  yet  failed  any  man,  nor  ever  will.f 

*This  Scriptural  phrase  is  here  aptly  used,  to  intimate  how  men  de- 
ceive themselves,  thinking  they  are  far  from  seeking  to  be  justified  by  the 
works  of  the  law,  because  they  are  convinced  they  cannot  do  good  works 
in  the  perfection  which  the  law  requires  :  meanwhile,  since  God  is  mer- 
ciful, and  Christ  hath  died,  they  look  for  the  pardon  of  their  sins,  and 
acceptance  with  God,  upon  the  account  of  their  own  works,  though  attended 
with  some  imperfections  :  that  is,  "  as  it  were,  by  the  works  of  the  law,"  Rom. 
ix.  32. 

fThis  answer  proceeds  upon  taking  Neophytus  to  speak,  not  of  the 
grace  but  of  the  doctrine  of  faith ;  namely,  the  foundation  of  faith,  or 
ground  of  believing ;  as  if  he  had  desired  to  know  whether  the  founda- 
tion   of   his   faith  was  the  true  foundation  of  faith,  or  not.     This  is  plain 


MODERN  DIVINITY.  235 

Therefore  I  would  have  you  to  close  with  Christ  iu  the  pro- 
mise, without  making  any  question  whether  you  are  in  the 
faith  or  no  ;  for  there  is  an  assurance  which  rises  from  the  ex- 
ercise of  faith  by  a  direct  act,  and  that  is,  when  a  man,  by 
faith,  directly  lays  hold  upon  Christ,  and  concludes  assurance 
from  thence.* 

Neo.  Sir,  I  know  that  the  foundation  whereon  I  am  to 
ground  my  faith  remains  sure ;  and  I  think  I  have  already 
built  thereon ;  but  yet,  because  I  conceive  a  man  may  think 
he  has  done  so  when  he  has  not,  therefore,  would  I  fain  know 
how  I  may  be  assured  that  I  have  so  done  ?t 

Evan.  Well,  now  I  understand  you  what  you  mean  ;  it 
seems  you  do  not  want  a  ground  for  your  believing,  but  for 
your  believing  that  you  have  believed 4 

Neo.  Yea,  indeed,  that  is  the  thing  I  want. 

from  the  two  following  paragraphs.  And  upon  the  supposition  that  he  had 
grounded  his  faith  on  the  promise  of  the  gospel,  the  tried  foundation 
of  faith,  the  author  tells  him,  he  would  not  have  him  make  a  question  of 
that,  having  handled  that  question  already  at  great  length,  and  answered 
all  his  and  Nomista's  objections  on  the  head,  p.  117 — 119,  where  Neo- 
phytus  declared  himself  satisfied.  And  there  is  no  inconsistency  betwixt 
the  author's  advice  in  this  case  given  to  Neophytus,  and  the  advice  given 
in  the  text  last  cited  unto  the  Corinthians,  unreasonably  and  peevishly 
demanding  a  proof  of  Christ  speaking  in  the  apostle.  Whether,  with 
several  judicious  critics  and  commentators,  we  understand  that  text  con- 
cerning the  doctrine  of  faith,  as  if  the  apostle  put  them  to  try  whether 
they  retained  the  true  doctrine  or  not  ;  or,  which  is  the  common,  and,  I 
think,  the  true  understanding  of  it,  concerning  the  grace  of  faith  ;  I  see 
nothing  here  determining  our  author's  opinion,  as  to  the  sense  of  it ;  but 
whether  he  seems  here  to  be  against  selfexamination,  especially  after  he  had 
urged  that  duty  on  Antinomista,  and  answered  his  objections  against  it,  let  the 
candid  reader  judge. 

*  See  the  note  on  the  Definition  of  Faith. 

"  The  assurance  of  Christ's  righteousness  is  a  direct  act  of  faith,  appre- 
hending imputed  righteousness  :  the  evidence  of  our  justification  we  now 
speak  of,  is  the  reflex  light,  not  by  which  we  are  justified,  but  by  which 
we  know  that  we  are  justified."  Rutherford's  Christ  Dying  and  Drawing, 
p.  111. — "We  had  never  a  question  with  Antinomians  touching  the  first 
assurance  of  justification,  such  as  is  proper  to  the  light  of  faith.  He 
might  have  spared  all  his  arguments  to  prove,  that  we  are  first  assured  of 
our  justification  by  faith,  not  iiy  good  works,  for  we  grant  the  arguments  of 
one  sort  of  assurance,  which  is  proper  to  faith  ;  and  they  prove  nothing  against 
another  sort  of  assurance,  by  signs  and  eSects,  which  is  also  divine."  Ibid. 
p.  110. 

f  A  good  reason  why  this  assurance,  in  or  by  the  direct  act  of  faith,  is  to  be 
tried  by  marks  and  signs.  There  is  certainly  a  persuasion  that  "  cometh  not 
of  him  that  called  us ;"  which  obliges  men  to  examine  their  persuasion, 
whether  it  be  of  the  right  sort  or  not. 

X  This  is  called  assurance  by  a  reflex  act. 


236  THE  MARROW  OF 

Evan.  Why,  the  next  way  to  find  out  and  know  this  is  to 
look  back  and  reflect  upon  your  own  heart,  and  consider  what 
actions  have  passed  through  there ;  for  indeed  this  is  the  be- 
nefit that  a  reasonable  soul  has,  that  it  is  able  to  return  upon 
itself,  to  see  what  it  has  done ;  which  the  soul  of  a  beast  can- 
not do.  Consider,  then,  I  pray  you,  that  you  have  been  con- 
vinced in  your  spirit  that  you  are  a  sinful  man,  and,  therefore, 
have  feared  the  Lord's  wrath  and  eternal  damnation  in  hell ; 
and  you  have  been  convinced  that  there  is  no  help  for  you  at 
all  in  yourself,  by  anything  that  you  can  do  ;  and  you  heard 
it  plainly  proved,  that  "  Jesus  Christ  alone  is  an  all-suificient 
help  ;  and  the  free  and  full  promise  of  God  in  Christ  has  been 
made  so  plain  and  clear  to  you,  that  you  had  nothing  to  object 
why  Christ  did  not  belong  to  you  in  particular  ;*  and  you 
have  perceived  a  willingness  in  Christ  to  receive  you,  and  to 
embrace  you  as  his  beloved  spouse ;  and  you  have  thereupon 
consented  and  resolved  to  take  Christ,  and  to  give  yourself 
unto  him,  whatsoever  betides  you ;  and  I  am  persuaded  you 
have  thereupon  felt  a  secret  persuasion  in  your  heart,  that  God 
in  Christ  doth  bear  a  love  to  you  ;f  and  answerably  your 
heart  hath  been  inflamed  towards  him  in  love  again,  manifest- 
ing itself  in  an  unfeigned  desire  to  be  obedient  and  subject  to 
his  will  in  all  things,  and  never  to  displease  him  in  anything. 
Now  tell  me,  I  pray  you,  and  truly,  whether  you  have  not 
found  these  things  in  you,  as  I  have  said? 

Neo.  Yea,  indeed,  I  hope  I  have  in  some  measure. 

Evan.  Then  I  tell  you  truly,  you  have  a  sure  ground  to  lay 
your  believing  that  you  have  believed  upon  ;  and,  as  the  apos- 
tle John  says,  "  Hereby  you  may  know  that  you  are  of  the 
truth,  and  may  assure  your  heart  thereof  before  God,"  1  John 
iii.  19. 

Neo.  Surely,  sir,  this  I  can  truly  say,  that  heretofore,  when 
I  have  thought  upon  ray  sins,  I  have  conceived  of  God  and 
Christ,  as  of  a  wrathful  judge  that  would  condemn  all  unright- 
eous men  to  eternal  death  :  and,  therefore,  when  I  have  thought 
upon  the  day  of  judgment,  and  hell  torments,  I  have  even 
trembled  for  fear,  and  have,  as  it  were,  even  hated  God.  And 
though  I  have  laboured  to  become  righteous,  that  I  might 
escape  his  wrath,  yet  all  that  I  did,  I  did  it  unwillingly.  But 
since  I  have  heard  you  make  it  so  plain,  that  a  sinner  that  sees 

*  In  virtue  of  the  deed  of  gift  amd  grant.     See  the  note  on  the  Definition  of 
Faith,  fig.  1. 
t  See  page  144,  note  f. 


MODERN   DIVINITY.  237 

and  feels  his  sins  is  to  conceive  of  God,  as  of  a  merciful, 
loving,  and  forgiving  Father  in  Christ,  that  hath  commit- 
ted all  judgment  to  his  Son,  who  came  not  to  condemn 
men  but  to  save  them ;  methinks  I  do  not  now  fear  his 
wrath,  but  do  rather  apprehend  his  love  towards  me  ;  where- 
upon my  heart  is  inflamed  towards  him  with  such  love, 
that,  methinks,  I  would  willingly  do  or  suffer  anything  that 
I  knew  would  please  him ;  and  would  rather  choose  to  suffer 
any  misery  than  I  would  do  anything  that  I  knew  were  dis- 
pleasing to  him. 

Evan.  "We  read  in  the  seventh  chapter  of  Luke's  gospel, 
that  when  that  sinful  yet  believing  woman  did  manifest  her 
faith  in  Christ  by  her  love  to  him,  in  "  washing  his  feet  with 
her  tears,  and  wiping  them  with  the  hairs  of  her  head,"  verse 
38,  he  said  unto  Simon  the  Pharisee,  verse  47,  "I  say  unto  thee, 
her  sins,  which  are  many,  are  forgiven  her,  for  she  loved 
much;"  even  so  I  may  say  unto  you,  Nomista,  in  the  same 
words  concerning  our  neighbour  Neophytus.  And  to  you 
yourself,  Neophytus,  I  say,  as  Christ  said  unto  the  woman, 
verses  48 — 50,  "  Thy  sins  are  forgiven  thee,  thy  faith  hath 
saved  thee,  go  in  peace." 

Ant.  But  I  pray  you,  sir,  is  not  this  his  reflecting  upon 
himself  to  find  out  a  ground  to  lay  his  believing  that  he  hath 
believed  upon,  a  turning  back  from  the  covenant  of  grace  to 
the  covenant  of  works,  and  from  Christ  to  himself? 

Evan.  Indeed,  if  he  should  look  upon  these  things  in  him- 
self, and  thereon  conclude,  that  because  he  has  done  this,  God 
had  accepted  of  him.  and  justified  him,  and  will  save  him,  and 
so  make  them  the  ground  of  his  believing ;  this  were  to 
turn  back  from  the  covenant  of  grace  to  the  covenant  of 
works,  and  from  Christ  to  himself.  But  if  he  look  upon  these 
things  in  himself,  and  thereupon  conclude,  that  because 
these  things  are  in  his  heart,  Christ  dwells  there  by  faith, 
and  therefore  he  is  accepted  of  God,  and  justified,  and  shall 
certainly  be  saved,  and  so  make  them  an  evidence  of  his 
believing,  or  the  ground  of  his  believing  that  he  has  believed; 
this  is  neither  to  turn  back  from  the  covenant  of  grace  to 
the  covenant  of  works,  nor  from  Christ  to  himself.  So 
that  these  things  in  his  heart  being  the  daughters  of  faith,  and 
the  offspring  of  Christ,  though  they  cannot  at  first  produce, 
or  bring  forth  their  mother,  yet  may  they  in  time  of  need 
nourish  her. 

Sect.  14. — Nom.  But,  I  pray  you,  sir,  are  there  not  other 
things  besides  these,,  that  he  says  he  finds  in  himself,  that  a 


238'  THE  MARROW  OF 

man  may  look  upon  as  evidences  of  his  believing,  or,  as  you 
call  them,  as  grounds  to  believe  that  he  has  believed  ? 

Evan.  Yea,  indeed,  there  are  divers  other  effects  of  faith, 
which  if  a  man  have  in  him  truly,  he  may  look  upon  them 
as  evidences  that  he  hath  truly  believed;  and  I  will  name  three 
of  them  unto  you  : 

Whereof  the  first  is,  when  a  man  truly  loves  the  word  of  God, 
and  makes  a  right  use  of  it ;  and  this  a  man  does,  1st.  when 
he  hungers  and  thirsts  after  the  word,  as  after  the  food  of  his 
soul,  desiring  it  at  all  times,  even  as  he  does  his  "  appointed  * 
food,"  Job  xxiii.  12.  Secondly,  when  he  desires  and  delights 
to  exercise  himself  therein  day  and  night,  that  is,  constantly, 
Psalm  i.  2.  Thirdly,  when  he  receives  the  word  of  God 
as  the  word  of  God,  and  not  as  the  word  of  man,  1  Thess.  ii. 
13 ;  setting  his  heart,  in  the  time  of  hearing  or  reading  it, 
as  in  God's  presence  :  and  being  affected  with  it,  as  if  the  Lord 
himself  should  speak  unto  him  being  most  affected  with  that 
ministry,  or  that  portion  of  God's  word,  which  shows  him  his 
sins,  and  searches  out  his  most  secret  corruptions ;  denying 
his  own  reason  and  affections :  yea,  and  his  profits  and  plea- 
sures, in  anything  when  the  Lord  shall  require  it  of  him. 
Fourthly,  This  a  man  does,  when  he  makes  the  word  of  God 
to  be  his  chief  comfort  in  the  time  of  his  afflictions ;  finding 
it,  at  that  time,  to  be  the  main  stay  and  solace  of  his  heart, 
Psalm  cxix.  49,  50. 

The  second  evidence  is,  when  a  man  truly  loves  the  children 
of  God,  1  John  v.  1 ;  that  is,  all  godly  and  religious  persons, 
above  all  other  sorts  of  men  ;  and  that  is,  when  he  loves  them 
not  for  carnal  respects,  but  for  the  graces  of  God  which  he 
sees  in  them,  2  John  i.  2  ;  3  John  1.  And  when  he  delights 
in  their  society  and  company,  and  makes  them  his  only  com- 
panions. Psalm  cxix.  63,  and  when  his  well-doing  (to  his  pow- 
er) extends  itself  to  them.  Psalm  xvi.  3.  In  being  pitiful  and 
tender-hearted  towards  them,  and  in  gladly  receiving  of  them, 
and  communicating  to  their  necessities  with  a  ready  mind, 
Philem.  7 ;  1  John  iii,  17.  And  when  he  has  not  the  glo- 
rious faith  of  Christ  in  "  respect  of  persons,"  James  ii.  1,  2, 
but  can  make  himself  equal  to  them  of  the  lower  sort,  Eom. 
xii.  16  ;  and  when  he  loves  them  at  all  times,  even  when  they 
are  in  adversity,  as  poverty,  disgrace,  sickness,  or  otherwise  in 
misery. 


*  So  the  Margin  reads  it. 


MODERN  DIVINITY.  239 

The  third  evidence  is,  when  a  man  can  truly  love  his  ene- 
mies, Matt.  vi.  14.  And  that  he  does,  when  he  can  pray 
heartily  for  them,  and  forgive  them  their  particular  tres- 
passes against  him  ;  being  more  grieved  for  that  they  have 
sinned  against  God  than  for  that  they  have  wronged  him  ; 
and  when  he  can  forbear  them,  and  yet  could  be  revenged  of 
them,  either  by  bringing  shame  and  misery  upon  them, 
1  Pet.  iii.  9  ;  Rom.  xii.  14 ;  and  when  he  strives  to  overcome 
their  evil  with  goodness,  being  willing  to  help  them,  and 
relieve  them  in  their  misery,  and  do  them  any  good  in  soul 
or  body ;  and,  lastly,  when  he  can  freely  and  willingly  ac- 
knowledge his  enemy's  just  praise,  even  as  if  he  were  his  dear- 
est friend. 

Sect.  15. — Neo.  But,  sir,  I  pray  you,  let  me  ask  you  one  ques- 
tion more  touching  this  point ;  and  that  is,  suppose  that  here- 
after I  should  see  no  outward  evidences,  and  question  whether 
I  had  ever  any  true  inward  evidences,  and  so  whether  ever  I 
did  truly  believe  or  no,  what  must  I  do  then  ? 

Evan.  Indeed  it  is  possible  you  may  come  to  such  a  con- 
dition ;  and  therefore  you  do  well  to  provide  beforehand 
for  it.  Now  then,  if  ever  it  shall  please  the  Lord  to  give 
you  over  to  such  a  condition,  first,  let  me  warn  you  to  take 
heed  of  forcing  and  constraining  yourself  to  yield  obedience 
to  God's  commandments,  to  the  end  you  may  so  get  an  evi- 
dence of  faith  again,  or  a  ground  to  lay  your  believing,  that 
you  have  believed,  upon ;  and  so  forcibly  to  hasten  your  as- 
surance before  the  time  :*  for  although  this  be  not  to  turn 
quite  back  to  the  covenant  of  works,  (for  that  you  shall  never 
do,)  yet  it  is  to  turn  aside  towards  that  covenant,  as  Abra- 
ham did,  who,  after  that  he  had  long  waited  for  the  pro- 
mised seed,  though  he  was  before  justified  by  believing  the 
free  promise,  yet,  for  the  more  speedy  satisfying  of  his  faith, 
he  turned  aside  to  go  in  to  Hagar,  who  was,  as  you  have  heard, 
a  type  of  the  covenant  of  works.     So  that  you  see,  this  is  not 


*  This  forcing  one's  self  to  yield  obedience,  which  the  author  warns 
Christians  against,  when  they  have  lost  sight  of  their  evidences,  and  would 
fain  recover  them,  is  by  pressing  to  yield  obedience,  without  believing,  till 
once  by  their  obedience  they  have  recovered  the  evidence  of  their  having 
faith.  To  advise  a  Christian  to  beware  of  taking  this  course,  in  this  case,  is 
not  to  favour  laxness,  but  to  guard  him  against  beginning  his  work  at  the 
wrong  end,  and  so  labouring  in  vain  ;  for  obeying,  indeed,  must  still  spring 
from  believing,  since  "  without  fiaith  it  is  impossible  to  please  God,"  Heb.  xi.  6. 
And  "  whatsoever  is  not  of  faith,  is  sin,"  Rom.  xiv.  23.  The  following  advice 
seta  the  matter  iu  full  light. 


240  THE   MARROW   OF 

the  right  way  ;  but  the  right  way  for  you,  in  this  case,  to  get 
your  assurance  again,  is,  when  all  other  things  fail,  to  look 
to  Christ ;  that  is,  go  to  the  word  and  promise,  and  leave  off 
and  cease  awhile  to  reason  about  the  truth  of  your  faith  ;  and 
set  your  heart  on  work  to  believe,  as  if  you  had  never  yet  done 
it ;  saying  in  your  heart,  Well,  Satan,  suppose  my  faith  has 
not  been  true  hitherto,  yet  now  will  I  begin  to  endeavour 
after  true  faith ;  and  therefore,  O  Lord,  here  I  cast  myself 
upon  thy  mercy  afresh,  for  in  thee  the  fatherless  find  mercy, 
Hos.  xiv.  3.  Thus,  I  say,  hold  to  the  word ;  go  not  away, 
but  keep  you  here,  and  you  shall  bring  forth  fruit  with  pa- 
tience,* Luke  viii.  15. 

Sect.  16. — Neo.  Well,  sir,  you  have  fully  satisfied  me  con- 
cerning that  point :  but  as  I  remember,  it  follows  in  the  same 
verse,  "  Know  ye  not  your  own  selves,  how  that  Christ  is  in 
you,  except  ye  be  reprobates  ?"  2  Cor.  xiii.  5.  Wherefore,  I 
desire  to  hear  how  a  man  may  know  that  Jesus  Christ  is  in 
him. 

Evan.  Why,  if  Christ  be  in  a  man,  he  lives  in  him :  as  says 
the  apostle,  "  I  live  not  but  Christ  liveth  in  me." 

Neo.  But  how,  then,  shall  a  man  know,  that  Christ  lives  in 
him  ? 

Evan.  Why,  in  what  man  soever  Christ  lives  according  to 
the  measure  of  his  faith,  he  executes  his  threefold  office  in  him, 
viz  :  his  prophetical,  priestly,  and  kingly  office. 

Neo.  I  desire  to  hear  more  of  this  threefold  office  of 
Christ ;  and  therefore,  I  pray  you,  sir,  tell  me,  first,  how  a 
man  may  know  that  Christ  executes  his  prophetical  office  in 
him? 

Evan.  Why,  so  far  forth  as  any  man  hears  and  knows  that 
there  was  a  covenant  made  betwixt  God  and  all  mankind  in 
Adam;  and  that  it  was  an  equal  covenant,f  and  that  God's 
justice  must  needs  enter,+  upon  the  breach  of  it ;  and  that  all 
mankind,  for  that  cause,  were  liable  to  eternal  death  and 
damnation ;  so  that  if  God  had  condemned  all  mankind,  yet 
had  it  but  been  the  sentence  of  an  equal  and  just  judge,  seek- 
ing rather  the  execution  of  his  justice,  than  man's  ruin  and 
destruction ;  and  thereupon  takes  it  home,  and  applies  it 
particularly  to  himself.  Job  v.  27,  and  so  is  convinced  that  he 
is  a  miserable,  lost,  and  helpless  man ;  I  say,  so  far  forth  as 

*  Namely,  obedience,  whereby  you  shall  recover  your  evidence, 
t  See  page  12,  note  *. 
X  Demanding  satisfaction. 


MODERN   DIVINITY.  241 

a  man  does  this,  Christ  executes  his  prophetical  office  in  him, 
in  teaching  him,  and  revealing  unto  him  the  covenant  of 
works.  And  so  far  forth  as  any  man  hears  and  knows  that 
God  made  a  covenant  with  Abraham,  and  all  his  believing 
seed  in  Jesus  Christ,  offering  him  freely  to  all  to  whom  the 
sound  of  the  gospel  comes,  and  giving  him  freely  to  all  that 
receive  him  by  faith ;  and  so  justifies  them,  and  saves  them 
eternally ;  and  thereupon  has  his  heart  opened  to  receive  this 
truth,  not  as  a  man  takes  an  object  or  a  theological  point  into 
his  head,  whereby  he  is  only  made  able  to  discourse :  but  as 
an  habitual  and  practical  point,  receiving  it  into  his  "heart  by 
the  faith  of  the  gospel,"  Philip,  i.  27,  and  applying  it  to  him- 
self, and  laying  his  eternal  state  upon  it ;  and  so  setting  to  his 
seal,  that  God  is  true :  I  say,  so  far  forth  as  a  man  does  this, 
Christ  executes  his  prophetical  office  in  him,  in  teaching  him 
and  revealing  to  him  the  covenant  of  grace.  And  so  far  forth  as 
any  man  hears  and  knows,  that  "  this  is  the  will  of  God,  even 
his  sanctification,"  1  Thess.  iv.  3,  and  thereupon  concludes, 
that  it  is  his  duty  to  endeavour  after  it ;  1  say,  so  far  forth  as 
a  man  does  this,  Christ  executes  his  prophetical  office  in  him, 
in  teaching  and  revealing  his  law  to  him.  And  this  I  hope  is 
sufficient  for  answer  to  your  first  question. 

Neo.  I  pray  you,  sir,  in  the  second  place,  tell  me,  how  a  man 
may  know  that  Christ  executes  his  priestly  office  in  him  ? 

Evan.  Why,  so  far  forth  as  any  man  hears  and  knows  that 
Christ  has  given  himself,  as  that  only  absolute  and  perfect 
sacrifice  for  the  sins  of  believers,  Heb.  ix.  26,  and  joined  them 
unto  himself  by  faith,  and  himself  unto  them  by  his  Spirit, 
and  so  made  them  one  with  him ;  and  is  now  "  entered  into 
heaven  itself,  to  appear  in  the  presence  of  God  for  them,"  Heb. 
ix,  24 ;  and  hereupon  is  emboldened  to  go  immediately  to* 
God  in  prayer,  as  to  a  father,  and  meet  him  in  Christ,  and 
present  him  with  Christ  himself,  as  with  a  sacrifice  without 
spot  or  blemish ;  I  say,  so  far  forth  as  any  man  does  this, 
Christ  executes  his  priestly  office  in  him, 

Neo.  But  sir,  would  you  have  a  believer  to  go  imme- 
diately unto  God?  How  then  does  Christ  make  interces- 
sion for  us  at  God's  right  hand,  as  the  apostle  says  he  does  ? 
Eom.  viii,  34. 

Evan.  It  is  true  indeed,  Christ,  as  a  public  person,  repre- 
senting all  believers,  appears  before  God  his  Father ;    and 


*  That  is,  even  unto. 
21 


242  THE   MARROW   OF 

willeth  according  to  both  his  natures,  and  desires  as  he  is  a 
man,  that  God  would,  for  his  satisfaction's  sake,  grant  unto 
them  whatsoever  "  they  ask  acccording  to  his  wilh"  But  yet 
you  must  go  immediately  to  God  in  prayer  for  all  that* 

You  must  not  pitch  your  prayers  upon  Christ,  and  termi- 
nate them  there,  as  if  he  were  to  take  them,  and  present  them 
to  his  Father ;  but  the  very  presenting  place  of  your  prayers 
must  be  God  himself  in  Christ.  Neither  must  you  conceive, 
as  though  Christ  the  Son  were  more  willing  to  grant  your  re- 
quest than  God  the  Father,  for  whatsoever  Christ  willeth,  the 
same  also  the  Father,  being  well  pleased  with  him,  willeth.  In 
Christ,  therefore,  I  say,  and  no  where  else,  must  you  expect 
to  have  your  petitions  granted  ;  and  as  in  Christ  and  no  place 
else,  so  for  Christ's  sake,  and  nothing  else.  And  therefore  I 
beseech  you  to  beware  you  forget  not  Christ  when  you  go  unto 
the  Father  to  beg  anything  you  desire,  either  for  yourself  or 
others  ;  especially  when  you  desire  to  have  any  pardon  for  sin, 
you  are  not  to  think,  that  when  you  join  with  your  prayers, 
fasting,  weeping,  and  afflicting  of  yourself,  that  for  so  doing 
you  shall  prevail  with  God  to  hear  you,  and  grant  your  peti- 
tions ;  no,  no,  you  must  meet  God  in  Christ,  and  present  him 
with  his  sufferings ;  your  eye,  your  mind,  and  all  your  confi- 
dence, must  be  therein  ;  and  in  that  be  as  confident  as  possible 
you  can ;  yea,  expostulate  the  matter,  as  it  were,  with  God  the 
Father,  and  say,  "  Lo  ;  here  is  the  person  that  has  well  deserved 
it ;  here  is  the  person  that  wills  and  desires  it ;  in  whom  thou 
hast  said  thou  art  well  pleased ;  yea,  here  is  the  person  that 
has  paid  the  debt,  and  discharged  the  bond  for  all  my  sins ; 
and,  therefore,  O  Lord  !  now  it  stands  with  thy  justice  to  for- 
give me."  And  thus,  if  you  do,  why,  then  you  may  be  as- 
sured that  Christ  executes  his  priestly  ofiice  in  you. 

Neo,  I  pray  you,  sir,  in  the  third  place,  show  me  how  a  man 
may  know  that  Christ  executes  his  kingly  ofl&ce  in  him  ? 

Evan.  Why,  so  far  forth  as  any  man  hears  and  knows  "that 
all  power  is  given  unto  Christ,  both  in  heaven  and  on  earth," 
Matt,  xxviii.  18 ;  both  to  vanquish  and  to  overcome  all  the 
lusts  and  corruptions  of  believers,  and  to  write  his  law  in 
their  hearts ;  and  hereupon  takes  occasions  to  go  unto  Christ 
for  the  doing  of  both  in  him ;  I  say,  so  far  forth  as  he  does 
this,  why  Christ  executes  his  kingly  ofiice  in  him. 


*  But  you  yourself  were  not  to  come  near  unto  him,  nay,  we  must  "  come 
unto  God  by  Christ,"  Heb.  \ii.  25. 


MODERN   DIVINITY.  243 

Neo.  "Why  then,  sir,  it  seems  that  the  place  where  Christ  ex- 
ecutes his  kingly  office,  is  in  the  hearts  of  believers  ? 

Evan.  It  is  true  indeed  ;  for  Christ's  kingdom  is  not  tem- 
poral or  secular  over  the  natural  lives  or  civil  negotiations  of 
men  ;  but  his  kingdom  is  spiritual  and  heavenly,  over  the  souls 
of  men,  to  awe  and  over-rule  the  hearts,  to  captivate  the  affec- 
tions, to  bring  into  obedience  the  thoughts,  and  to  subdue  and 
pull  down  strong  holds.  For  when  our  father  Adam  trans- 
gressed, he  and  we,  all  of  us,  forsook  God,  and  chose  the  devil 
for  our  lord  and  king  ;  so  that  ever}'-  mother's  child  of  us  is, 
by  nature,  under  the  government  of  Satan ;  and  he  rules  over 
us,  till  Christ  come  into  our  hearts,  and  dispossess  him  ;  ac- 
cording to  the  saying  of  Christ  himself,  Luke  xi.  21,  22, 
"  When  a  strongman  armed  keepeth  his  palace,  his  goods  are 
in  peace :"  that  is,  says  Calvin,  Satan  holds  them  that  are  in 
subjection  to  him  in  such  bonds  and  quiet  possession,  that  he 
rules  over  them  without  resistance  ;  but  when  Christ  comes  to 
dwell  in  any  man's  heart  by  faith ;  according  to  the  measure 
of  faith,  he  dispossesses  him,  and  seats  himself  in  the  heart, 
and  roots  out,  and  pulls  down  all  that  withstands  his  govern- 
ment there;  and,  as  a  valiant  captain,  he  stands  upon  his 
guard,  and  enables  the  soul  to  gather  together  all  its  forces 
and  powers,  to  resist  and  withstand  all  its  and  his  enemies,  and 
so  set  itself  in  good  earnest  against  them,  when  they  at  any 
time  offer  to  return  again  ;  and  he  doth  especially  enable  the 
soul  to  resist,  and  set  itself  against  the  principal  enemy,  even 
that  which  does  most  oppose  Christ  in  his  government ;  so  that 
whatsoever  lust  or  corruption  is  in  a  believer's  heart  or  soul 
as  most  predominant,  Christ  enables  him  to  take  that  into  his 
mind,  and  to  have  most  revengeful  thoughts  against  it,  and  to, 
make  complaints  to  him  against  it,  and  to  desire  power  and 
strength  from  him  against  it,  and  all  because  it  most  with- 
stands the  government  of  Christ,  and  is  the  rankest  traitor  to 
Christ ;  so  that  he  uses  all  the  means  he  can  to  bring  it  before 
the  judgment-seat  of  Christ,  and  there  he  calls  for  justice 
against  it,  saying,  "  0  Lord  Jesus  Christ,  here  is  a  rebel  and  a 
traitor,  that  does  withstand  thy  government  in  me,  wherefore, 
I  pray  thee,  come  and  execute  thy  kingly  office  in  me,  and  sub- 
due it ;  yea,  vanquish  and  overcome  it."  Whereupon  Christ 
gives  the  same  answer  that  he  gave  to  the  centurion,  "  Go  thy 
way,  and  as  thou  hast  believed,  so  be  it  done  unto  thee,"* 
MaU.  viii.  13. 

*  Namely,  believed  the  promise  of  saiictidcation,  Ezek.  xxxvi.  27;  Micah 


244  THE   MARROW   OP 

And  as  Christ  doth  thus  suppress  all  other  governors  but 
himself  in  the  heart  of  a  believer,  so  doth  he  raze  out  and  de- 
face all  other  laws,  and  writes  his  own  there,  according  to 
his  promise,  Jer.  xxxi.  33,  and  makes  them  pliable  and  willing 
to  do  and  suffer  his  will ;  and  that  because  it  is  his  will.  So 
that  the  mind  and  will  of  Christ,  laid  down  in  his  word,  and 
manifested  in  his  works,  is  not  only  the  rule  of  a  believer's 
obedience,  bat  also  the  reason  of  it,  as  I  once  heard  a  godly 
minister  say  in  the  pulpit ;  so  that  he  does  not  only  do  that 
which  is  Christ's  will,  but  he  does  it  because  it  is  his  will. 

Oh  that  man,  which  hath  the  law  of  Christ  written  in  his 
heart !  according  to  the  measure  of  it,  he  reads,  he  hears,  he 
prays,  he  receives  the  sacrament,  he  keeps  the  Lord's  day  holy, 
he  exhorts,  he  instructs,  he  confers,  and  does  all  the  duties 
that  belong  to  him  in  his  general  calling,  because  he  knows  it 
is  the  mind  and  will  of  Christ  he  should  do  so !  yea,  he  pa- 
tiently suffers,  and  willingly  undergoes  afflictions  for  the  cause 
of  Christ,  because  he  knows  it  is  the  will  of  Christ ;  yea,  such 
a  man  does  not  only  yield  obedience,  and  perform  the  duties 
of  the  first  table  of  the  law,  by  virtue  of  Christ's  command,  but 
of  the  second  also.  Oh  that  husband,  parent,  master,  or  ma- 
gistrate, that  has  the  law  of  Christ  written  in  his  heart !  he 
does  his  duty  to  his  wife,  child,  servant,  or  subject,  willingly 
and  uprightly,  because  Christ  requires  it  and  commands  it. 
And  so  that  wife,  child,  servant,  or  subject,  that  has  the  law  of 
Christ  written  in  his  or  her  heart,  they  do  their  duties  to  hus- 
band, parent,  master,  or  governor,  freely  and  cheerfully,  be- 
cause their  Lord  Christ  commands  it.  Now,  then,  if  you  find 
these  things  in  your  heart,  you  may  conclude  that  Christ  rules 
and  reigns  there,  as  Lord  and  King. 


CHAPTER  IV. 

OF  THE  heart's  HAPPINESS,   OR  SOUL'S  REST. 

Sect.  1.  No  rest  for  the  soul  till  it  come  to  God. — 2.  How  the  soul  is  kept 
from  rest  in  God. — 3.  God  in  Christ  the  only  true  rest  for  the  soul. 

Sect.  1. — Neo.  Sir,  be  pleased  to  give  me  leave  to  tell  you 
some  part  of  my  mind,  and  then  I  will  cease  to  trouble  you 

vii.  19,  which  belief  brings  always  along  with  it  the  use  of  the  means,  that  are 
of  divine  institution,  for  that  end. 


MODERN   DIVINITY.  24S 

any  more  at  this  time.  The  truth  is,  I  have,  ever  since  I 
could  remember,  felt  a  kind  of  restless  discontentedness  in  my 
spirit,  and  for  many  years  together,  I  fed  myself  with  hopes 
of  finding  rest  and  content  in  persons  and  things  here  below, 
scarce  thinking  of  the  state  and  condition  of  my  soul,  or  of  any 
condition  beyond  this  life,  until,  as  I  told  you  before,  the  Lord 
was  pleased  to  visit  me  with  a  fit  of  sickness  ;  and  then  I  began 
to  bethink  myself  of  death,  judgment,  hell,  and  heaven,  and  to 
take  care  and  seek  rest  for  my  soul,  as  well  as  for  my  body  ; 
but,  alas !  I  could  never  find  rest  for  it  before  this  day ;  be- 
cause, indeed,  I  sought  it  not  by  faith,  but,  as  it  were,  by  the 
works  of  the  law;  or,  in  plain  terms,  because  I  sought  it  not  in 
Christ  but  in  myself.  But  now,  I  bless  God,  I  see  that  Christ 
is  all  in  all ;  and  therefore,  by  the  grace  of  God,  I  am  resolved 
no  longer  to  seek  rest  and  content,  neither  in  any  earthly 
thing,  nor  in  mine  own  righteousness,  but  only  in  the  free 
love  and  favour  of  God,  as  he  is  in  his  Son  Jesus  Christ ; 
and,  God  willing,  there  shall  be  my  soul's  rest.  And  I  be- 
seech you,  sir,  pray  for  me,  that  it  may  be  so ;  and  I  have 
done. 

Evan.  This  point,  concerning  the  heart's  happiness,  or 
soul's  rest,  is  a  point  very  needful  for  us  to  know  ;  and  indeed, 
it  is  a  point  that  I  have  formerly  thought  upon  ;  and  therefore, 
though  my  occasions  do  now  begin  to  call  me  away  from  you, 
yet,  nevertheless,  since  you  have  begun  to  speak  of  it,  I  shall, 
if  you  please,  proceed  on,  if  you  shall,  or  any  of  you,  give 
occasion,  and  as  the  Lord  shall  enable  me. 

Ant.  With  a  very  good  will,  sir ;  for  indeed  it  is  a  point 
that  I  much  desire  to  hear  of. 

Evan.  First,  then,  I  would  entreat  you  to  consider  with 
me,  that  when  God  at  first  gave  man  an  elementish  body,*  he 
did  also  infuse  into  him  an  immortal  soul  of  a  spiritual  sub- 
stance ;  and  though  he  gave  his  soul  a  local  being  in  his  body, 
yet  he  gave  it  a  spiritual  well-being  in  himself;  so  that  the 
soul  was  in  the  body  by  location  and  at  rest  in  God  by  union 
and  communication  ;  and  this  being  of  the  soul  in  God  at  first 
was  man's  true  being,  and  his  true  happiness.  Now  man 
falling  from  God,  God  in  his  justice  left  man,  so  that  the  actual 
union  and  communion  that  the  soul  of  man  had  with  God  at 
first  is  broken  oft";  God  and  man's  soul  are  parted;  and  it  is 


*  That  is  an  elementary  body,  made  np,  as  it  were,  of  tlic  fmir  elements,  as 
they  are  called,  namely,  fire,  air,  oarth,  and  water. 
21  * 


246  THE   MARROW  OF 

in  a  restless  condition.  Howbeit,  the  Lord  having  seated  in 
man's  soul  a  certain  character  of  himself,  the  soul  is  thereby 
made  to  re-aspire  towards  that  summum  honum,  that  chief 
good,  even  God  himself,  and  can  find  rest  no  where,  till  it 
come  to  him* 

Nom.  But  stay,  sir,  I  pray  you ;  how  can  it  be  said  that 
man's  soul  doth  re-aspire  towards  God  the  Creator,  when  it  is 
evident  that  every  man's  soul  naturally  is  bent  towards  the 
creature,  to  seek  a  rest  there  ? 

Evan.  For  answer  hereunto  I  pray  you  consider,  that  na- 
turally man's  understanding  is  dark  and  blind  ;  and  therefore 
is  ignorant  what  his  own  soul  does  desire  and  strongly  aspire 
unto.  It  knoweth,  indeed,  that  there  is  a  want  in  the  soul ; 
but  till  it  be  enlightened,  it  knoweth  not  what  it  is  which  the 
soul  wanteth.  For,  indeed,  the  case  standeth  with  the  soul  as 
with  a  child  new  born,  which  child,  by  natural  instinct,  doth 
gape  and  cry  for  nutriment ;  yea,  for  such  nutriment  as  may 
agree  with  its  tender  condition;  and  if  the  nurse,  through  ne- 
gligence or  ignorance,  either  give  it  no  meat  at  all,  or  else  such 
as  it  is  not  capable  of  receiving,  the  child  refuses  it,  and  still 
cries,  in  strength  of  desire,  after  the  breast ;  yet  does  not  the 
child,  in  this  estate,  know  by  any  intellectual  power  and  un- 
derstanding what  itself  desires.  Even  so  man's  poor  soul  doth 
cry  to  God  as  for   its  proper  nourishment  ;t   but  his  under- 

*  The  soul  of  man  has  a  natural  desire  of  happiness :  nothing  can  make 
it  happy  but  what  is  commensurable  to  its  desires,  or  capable  of  affording 
it  a  full  satisfaction.  Nothing  less  than  an  infinite  good  is  such  :  and 
God  himself  only  is  an  infinite  good,  in  the  enjoyment  of  which  the  soul 
can  rest,  as  fully  satisfied,  desiring  no  more.  Now,  since  by  reason  of 
the  vast  capacity  of  the  soul,  nothing  but  God  himself  can  indeed  satisfy 
this  its  desire  of  happiness,  the  which  is  so  woven  into  the  very  nature 
of  the  soul,  that  nothing  but  the  destruction  of  the  very  being  of  the  soul 
can  remove  it ;  it  is  evident,  that  it  is  impossible  the  soul  of  man  can 
ever  find  true  rest,  until  it  return  to  God,  and  take  up  its  rest  with  him ; 
but  must  still  be  in  quest  of,  or  desiring  its  chief  good  and  happiness, 
wherein  it  may  rest,  and  this  in  reality  is  God  himself  only;  though  the 
practical  understanding  being  blinded,  knows  not  that,  and  the  per- 
verse will  and  affections  carry  away  the  soul  from  him,  seeking  the  de- 
sired good  and  happiness  in  other  things.  This  is  what  the  author  calla 
the  soul's  re-aspiring  towards  the  chief  good,  even  God  himself;  and  it 
is  so  consistent  with  the  total  depravation  of  man's  nature,  that  it  will 
remain  for  ever  in  the  damned  in  hell ;  a  chief  part  of  whose  misery  will 
lie  in  that  this  desire  shall  ever  be  rampant  in  them,  but  never  in  the 
least  satisfied  ;  tliey  shall  never  be  freed  from  this  scorching  thirst  there,  nor 
yet  get  a  drop  of  water  to  cool  the  tongue. 

t  Man's  poor  soul,  before  it  is  enlightened,  naturally  cries  to  God,  as 
the"  young  ravens  cry  to  him,"  Job  xxxviii.  41,   not  knowing  to  whom: 


MODERN    DIVINITY.  247 

standing,  like  a  blind,  ignorant  nurse,  not  knowing  what  it  cries 
for,  offers  to  the  heart  a  creature  instead  of  a  Creator  ;  thus, 
by  reason  of  the  blindness  of  the  understanding,  together  with 
the  corruption  of  the  will,  and  disorder  of  the  affections,  man's 
soul  is  kept  by  violence*  from  its  proper  centre,  even  God 
himself. 

Sect.  2. — Oh,  how  many  souls  are  there  in  the  world  that 
are  hindered,  if  not  quite  kept,  from  rest  in  God,  by  reason 
that  their  blind  understanding  presents  unto  their  sensual  ap- 
petites varieties  of  sensual  objects  ! 

Is  there  not  many  a  luxurious  person's  soul  hindered,  if  not 
quite  kept,  from  true  rest  in  God,  by  that  beauty  which  nature 
hath  placed  in  feminine  faces,f  especially  when  Satan  secretly 
suggests  into  such  feminine  hearts  a  desire  of  an  artificial 
dressing,  from  the  head  to  the  foot ;  yea,  and  sometimes  paint- 
ing the  face,  like  their  mother  Jezebel  ? 

And  is  there  not  many  a  voluptuous  epicure's  soul  hin- 
dered, if  not  quite  kept,  from  rest  in  God,  by  beholding  the 
colour,  and  tasting  the  sweetness  of  dainty  delicate  dishes,  his 
wine  red  in  the  cup  and  his  beer  of  amber  colour  in  the  glass? 
In  the  Scripture  we  read  of  a  "  certain  man  that  fared  deli- 
ciously  every  day,"  as  if  there  had  been  no  more  than  one  so 
ill  disposed ;  but  in  our  times,  there  are  certain  hundreds,  both 
of  men  and  women,  that  do  not  only  fare  deliciously,  but  vo- 
luptuously, twice  every  day,  if  not  more. 

And  is  there  not  many  a  proud  person's  soul  hindered,  if 
not  quite  kept,  from  rest  in  God,  by  the  harmonious  sound  of 
popular  praise  which,  like  a  loadstone,  draws  the  vain-glorious 
heart  to  hunt  so  much  the  more  eagerly,  to  augment  the  echo 
of  such  vain  windy  reputation  ? 

And  is  there  not  many  a  covetous  person's  soul  hindered,  if 
not  quite  kept,  from  rest  in  God,  by  the  cry  of  great  abund- 
ance, the  words  of  wealth,  and  the  glory  of  gain  ? 

And  is  there   not  many   a  musical  mind   hindered,  if  not 


and  it  cries  for  him  as  its  proper  nourishment,  as  the  new-born  infant  for  the 
breast,  not  knowing  for  what.  Only  it  feels  a  want,  desires  supply  proper  for 
filling  it  up,  and  can  never  get  kindly  rest  till  it  be  supplied  accordingly,  that 
is,  till  it  come  to  the  enjoyment  of  God  :  then  it  rests,  as  the  infant  set  to  the 
full  breast.  Isa.  Ixvi.  11,  "  That  ye  may  suck,  and  be  satisfied  with  the  breasts 
of  her  consolations." 

*  Namely,  violence  done  to  its  natural  make  and  constitution  (if  I  may  so 
express  it)  by  the  blindness,  corruption,  and  disorder,  that  have  seized  its 
faculties. 

f  That  is,  women's  faces. 


^4S  THE   MAEROW   OF 

quite  kept,  from  sweet  comfort  in  God,  by  tbe  harmony  of 
artificial  concord  upon  musical  instruments  ? 

And  how  many  perfumed  fools  are  there  in  the  world,  who, 
by  smelling  their  sweet  apparel,  and  their  sweet  nosegays,  are 
kept  from  soul  sweetness  in  Christ?  And  thus  does  Satan, 
like  a  cunning  fisher,  bait  his  hook  with  a  sensual  object,  to 
catch  men  with  :  and  having  gotten  it  into  their  jaws,  he 
draws  them  up  and  down  in  sensual  contentments,  till  he  has 
so  drowned  them  therein,  that  the  peace  and  rest  of  their  souls 
in  God  is  almost  forgotten.  And  hence  it  is  that  the  greatest 
part  of  man's  life,  and  in  many  their  whole  life,  is  spent  in 
seeking  satisfaction  to  the  sensual  appetite. 

Nom.  Indeed,  sir,  this  which  you  have  said,  we  may  see 
truly  verified  in  many  men,  who  spend  their  days  about  these 
vanities,  and  will  afibrd  no  time  for  religious  exercises  ;  no,  not 
upon  the  Lord's-day,  by  their  good  will. 

Evan.  You  say  the  truth  ;  and  yet  let  me  tell  you  withal, 
that  a  man  by  the  power  of  natural  conscience,  may  be  forced 
to  confess  that  his  hopes  of  happiness  are  in  God  alone,  and 
not  in  these  things  ;  yea,  and  to  forsake  profits  and  pleasures, 
and  all  sensual  objects,  as  unable  to  give  his  soul  any  true  con- 
tentment, and  fall  to  the  performance  of  religious  exercises, 
and  yet  rest  there,  and  never  come  to  God  for  rest.  And  if 
we  consider  it,  either  in  the  rude  multitude  of  sensual  livers, 
or  in  the  more  seemingly  religious,  we  shall  perceive  that  the 
religious  exercises  of  men  do  strongly  deceive,  and  strangely 
delude  many  men  of  their  heart's  happiness  in  God. 

For  the  first  sort,*  though  they  be  such  as  make  their  belly 
their  best  god,  and  do  no  sacrifice  but  to  Bacchus,  Apollo,  or 
Yenus  ;f  though  their  conscience  do  accuse  them  that  these 
things  are  naught,  yet  in  that  they  have  the  name  of  Chris- 
tians put  upon  them  in  their  baptism,  and  forasmuch  as  they 
do  often  repeat  the  Lord's  prayer,  the  apostles'  creed,  and  the 
ten  commandments,  and  in  that,  it  may  be,  they  have  lately 
accustomed  themselves  to  go  to  church,  to  hear  divine  service, 
and  a  preaching  now  and  then,  and  in  that  they  have  divers 
times  received  the  sacrament ;  they  will  not  be  persuaded  but 
that  God  is  well  pleased  with  them ;  and  a  man  may  as  well 
persuade  them  that  they  are  not  men  and  women,  as  that  they 
are  not  in  a  good  condition. 

*  Namely,  sensual  livers,  who  yet  perform  religious  exercises, 
t  That    is,    give    up    themselves  to   drunkenness,   music,   and    lascivious- 
nees. 


MODERN    DIVINITY.  249 

And  for  the  second  sort,*  that  ordinarily  have  more  human 
wisdom  and  human  learning  than  the  former  sort,  and  seem  to 
be  more  holy  and  devout  than  the  former  sort  of  sensual  igno- 
rant people ;  yet  how  many  are  there  of  this  sort,  that  never 
pass  further  than  the  outward  court  of  bodily  performances : 
feeding  and  feasting  themselves,  as  men  in  a  dream ;  supposing 
themselves  to  have  all  things,  and  yet  indeed  have  nothing  but 
only  a  bladderfull,  or  rather  a  brain  full,  of  wind  and  worldly 
conceptions  ? 

Are  there  not  some  who  give  themselves  to  more  special 
searching  and  seeking  out  for  knowledge  in  Scripture  leamed- 
ness  and  clerk-like  skill,  in  this  art,  and  that  language,  till 
they  come  to  be  able  to  repeat  all  the  historical  places  in  the 
Bible ;  yea,  and  all  those  texts  of  Scripture  that  they  conceive 
do  make  for  some  private  opinion  of  theirs  concerning  cere- 
monies, church-government,  or  other  such  circumstantial  points 
of  religion,  touching  which  points  they  are  very  able  to  reason 
and  dispute,  and  to  put  forth  such  curious  questions  as  are  not 
easily  answered  ? 

Are  not  some  of  these  menf  called  sect-makers,  and  be- 
getters or  devisers  of  new  opinions  in  religion ;  especially  in 
the  matter  of  worshipping  God,  as  they  use  to  call  it,  wherein 
they  find  a  beginning,  but  hardly  an  end  ?  For  this  religious 
knowledge  is  so  variable,  through  the  multiplicity  of  curious 
wits  and  contentious  spirits,  that  the  life  of  man  may  seem  too 
short  to  take  a  full  view  of  this  variety  ;  for  though  all  sects 
say  they  will  be  guided  by  the  word  of  truth,  and  all  seem  to 
bring  Scripture,  which,  indeed,  is  but  one,  as  God  is  but  one  ; 
yet,  by  reason  of  their  several  constructions  and  interpretations 
of  Scripture,  and  conceits  of  their  own  human  wisdom,  they 
are  many. 

And  are  there  not  others  of  this  sort  of  men  that  are  ready 
to  embrace  any  new  way  of  worship,  especially  if  it  come  under 
the  cloak  of  Scripture  learning,  and  have  a  show  of  truth, 
founded  upon  the  letter  of  the  Bible,  and  seem  to  be  more 
zealous  and  devout  than  the  former  way  ?  especially  if  the 
teacher  of  that  new  way  can  but  frame  a  sad  and  demure  coun- 
tenance, and  with  a  grace  lift  up  his  head  and  his  eyes  towards 
heaven,  with  some  strong  groan,  in  declaring  of  his  newly 


*  Namely,  the  more  seemingly  religious. 

f  Namely,  of  those  spoken  of  in  the  paragraph  immediately  preceding,  whom 
he  begins  to  distribute  here  into  three  classes  or  sorts  ;  all  belonging  to  the 
Becond  sort,  viz :  the  more  seemingly  religious. 


250  THE  MAHROW  OF 

conceived  opinion ;  and  that  he  frequently  use  this  phrase  of — 
the  glory  of  Ood!  Oh,  then,  these  men  are,  by-and-by,  of 
another  opinion  !  supposing  to  themselves  that  God  has  made 
known  some  further  truth  to  them ;  for  by  reason  of  the  blind- 
ness of  their  understanding,  they  are  not  able  to  reach  any 
supernatural  truth,  although  they  do,  by  literal  learning,  and 
clerk-like  cunning,  dive  ever  so  deep  into  the  Scriptures  ;  and 
therefore  they  are  ready  to  entertain  any  form  of  religious  ex- 
ercises, as  shall  be  suggested  unto  them. 

And  are  there  not  a  third  sort,  much  like  to  these  men, 
that  are  excessive  and  mutable  in  the  performance  of  religious 
exercises  ?  Surely  St.  Paul  perceived  that  this  was  the  very 
God  of  some  men  in  his  time,  and  therefore  he  willeth  Timothy 
to  instruct  others,  that  "bodily  exercise  profiteth  little,"  or, 
as  some  read  it,  "  nothing  at  all ;"  and  doth  oppose  thereunto 
"godliness,"  as  being  another  thing  than  "bodily  exercise," 
and  says  that  it  "  is  profitable,"  &c. 

And  do  not  you  think  that  there  are  some  men  at  this  day 
that  know  none  other  good  than  bodily  exercise,  and  can 
hardly  distinguish  betwixt  it  and  godliness  ?  Now  these  bodily 
exercises  are  mutable  and  variable,  according  to  their  conceits 
and  opinions  ;  for  all  sects  have  their  several  services,  as  they 
call  them,  yet  all  bodily,  and  for  the  most  part,  only  bodily  ; 
the  which  they  perform  to  establish  a  rest  to  their  souls,  be- 
cause they  want  rest  in  God.  And  hence  it  is  that  their  peace 
and  rest  are  up  and  down,  according  to  their  working  better  or 
worse.  So  many  chapters  must  be  read,  and  so  many  ser- 
mons must  be  heard,  and  so  many  times  they  must  pray  in  one 
day,  and  so  many  days  in  the  week,  or  in  the  year,  they 
must  fast,  &c.,  or  else  their  souls  can  have  no  rest.  But  mis- 
take me  not,  I  pray,  in  imagining  that  I  speak  against  the 
doing  of  these  things,  for  I  do  them  all  myself,  but  against 
resting  in  the  doing  of  them,  the  which  I  desire  not  to  do. 

And  thus  you  see  that  men's  blind  understanding  doth  not 
only  present  unto  the  sensual  appetite  sensual  objects,  but  also 
to  the  rational  appetite  rational  objects ;  so  that  man's  poor 
soul  is  not  only  kept  from  rest  in  God  by  means  of  sensuality, 
but  also  by  means  of  formality.  If  Satan  cannot  keep  us  from 
rest  in  God  by  feeding  our  senses  with  our  mother  Eve's  apple, 
then  he  attempts  to  do  it  by  blinding  our  eyes,  and  so  hinder- 
ing us  from  seeing  the  paths  of  the  gospel.  If  he  cannot  keep 
us  in  Egypt  by  the  flesh-pots  of  sensuality,  then  will  he  make 
US  wander  in  the  wilderness  of  religious  and  rational  formality : 


MODERN   DIVINITY.  251 

SO  that  if  he  cannot  hinder  us  more  grossly,  then  he  attempts 
to  do  it  more  closely. 

Nom.  But  sir,  I  am  persuaded  that  there  be  many  men  that 
are  so  religiously  exercised,  and  do  perform  such  duties  as  you 
have  mentioned,  and  yet  rest  not  in  them  but  in  God. 

Evan.  Questionless  there  be  some  Christians  that  look  upon 
such  exercises  as  means  ordained  of  God  both  to  beget  and 
increase  faith,  and  all  other  graces  of  his  Spirit,  in  the  hearts 
of  his  people ;  and  therefore,  to  the  intent  that  their  faith,  and 
love,  and  other  graces,  may  increase,  they  are  careful  to  wait 
upon  God,  in  taking  all  convenient  opportunities  to  exercise 
themselves  therein,  and  yet  have  their  soul's  rest  in  God,  and 
not  in  such  exercises. 

But,  alas !  I  fear  the  number  of  such  men  is  very  few, 
in  comparison  of  them  that  do  otherwise.  For  do  not  the 
most  part  of  men  that  are  so  religiously  exercised,  rather  con- 
ceive, that  as  they  have  offended  and  displeased  God  by  their 
former  disobedience,  so  they  must  pacify  and  appease  him  by 
their  future  obedience  ?  And  therefore  they  are  careful  to 
exercise  themselves  in  this  way  of  duty,  and  that  way  of  wor- 
ship, and  all  to  that  end  ;  yea,  and  they  conceiving  that  they 
have  corrupted  and  defiled,  and  polluted  themselves,  by  their 
falling  into  sin,  they  must  also  purge,  cleanse,  and  purify  them- 
selves, by  rising  out  of  sin,  and  walking  in  new  obedience:* 
and  so  all  the  good  they  do,  and  all  the  evil  they  eschew,  is  to 
pacify  God,  and  appease  their  own  consciences.  And  if  they 
seek  rest  to  their  souls  this  way,  why,  it  is  the  way  of  the  co- 
venant of  works,  where  they  shall  never  be  able  to  reach  God ; 
nay,  it  is  the  way  to  come  to  God  out  of  Christ,  where  they 
shall  never  be  able  to  come  near  him,  he  being  a  "  consuming 
fire." 

Nom.  But,  sir,  I  pray  you,  would  you  not  have  our  senses 
to  be  any  longer  exercised  about  any  of  their  objects  ?  would 
you  have  us  no  longer  to  take  comfort  in  the  good  things  of 
this  life  ? 

Evan.  I  pray  you,  do  not  mistake  me ;  I  do  not  speak  as 
though  I  would  have  you  stoically  to  refuse  the  lawful  use  of 
any  of  the  Lord's  good  creatures,  which  he  shall  be  pleased  to 


*  Neglecting  to  wash,  by  faith,  in  the  blood  of  Christ,  the  "  Fountain  opened 
for  sin,  and  for  uncleanness,"  Zech.  xiii.  1. — "  The  blood  of  Jesus  Christ,  his 
Son,  cleanseth  us  from  all  siu,"  1  John  i.  17. — "How  much  more  shall  the 

blood  of  Christ  purge  your  conscience  from  dead  works  ?"  Heb.  ix.   14. 

"  Purifying  their  hearts  by  faith,"  Acts  xv.  9. 


252  THE  MARROW  OP 

afford  you,  neither  do  I  prohibit  you  from  all  comfort  therein  ; 
but  this  is  it  which  I  do  desire,  namely,  that  you  would  endea- 
vour to  attain  to  such  a  peace,  rest,  and  content  in  God,  as  he 
is  in  Christ,  that  the  violent  cry  of  your  heart  may  be  re- 
strained, and  that  your  appetites  may  not  be  so  forcible,  nor  so 
unruly  as  they  are  naturally,  but  that  the  unruliness  thereof  may 
be  brought  into  a  very  comely  decorum  and  order :  so  that  your 
sensual  appetites  may,  with  much  more  easiness  and  content- 
edness,  be  denied  the  objects  of  their  desires,  yea,  and  con- 
tented (if  occasion  be)  with  that  which  is  most  repugnant  to 
them,  as  with  hunger,  cold,  nakedness,  yea,  and  with  death  it- 
self. For  such  is  the  wonderful  working  of  the  heart's  quiet  and 
rest  in  God,  that  although  a  man's  senses  be  still  exercised  in 
and  upon  their  proper  objects,  yet  may  it  be  truly  said,  that 
such  a  man's  life  is  not  sensual.  For  indeed  his  heart  taketh 
little  contentment  in  any  such  exercises,  it  being  for  the  most 
part  exercised  in  a  more  transcendent  communion  with  God,  aa 
he  is  in  Christ.  So  that  indeed  the  man  that  has  this  peace  and 
rest  in  God  may  be  truly  said  to  "  use  this  world  as  though  he 
used  it  not,"  in  that  he  receives  no  cordial  contentment  from 
any  sensual  exercise  whatsoever,  and  that  because  his  heart  is 
withdrawn  from  them.  Which  withdrawing  of  the  heart  is  not 
unaptly  pointed  at,  in  the  speech  of  the  spouse.  Cant.  v.  2,  "  I 
sleep,"  says  she,  "but  my  heart  waketh."  Even  so  may  it  be 
said,  that  such  a  man  is  sleeping,  looking,  hearing,  tasting, 
smelling,  eating,  drinking,  feasting,  &c.,  but  his  heart  is  with- 
drawn from  the  creature,  and  rejoicing  in  God  his  Saviour, 
and  his  soul  is  magnifying  his  Lord  ;  so  that  in  the  midst  of 
all  sensual  delights,  his  heart  secretly  says,  Aye,  but  my  happi- 
ness is  not  here. 

Nom.  But,  sir,  I  pray  you,  why  do  you  call  rational  and  re- 
ligious exercises  a  wilderness  ? 

Evan.  For  two  reasons ;  first,  Because  that  as  the  children 
of  Israel,  when  they  were  got  out  of  Egypt,  did  yet  wander 
many  years  in  the  wilderness,  before  they  came  into  the  land 
of  Canaan  ;  even  so  do  many  men  wander  long  in  rational  and 
religious  exercises,  after  they  have  left  a  sensual  life,  before 
they  come  to  rest  in  God,  whereof  the  land  of  Canaan  was  a 
type.* 


_  *  Such  a  wanderer  our  author  himself  had  been  for  a  dozen  of  years.  See 
his  Preface,  and  compare  that  heavy  word,  Eccl.  x.  15,  "  The  labour  of  the 
foolish  wearieth  every  one  of  them,  because  he  knoweth  not  how  to  go  to  the 
city." 


MODERN  DIVINITY.  25$ 

Secondly^  Because,  as  in  a  wilderness  men  often  lose  them- 
selves, and  can  find  no  way  out,  but  supposing,  after  long 
travel,  that  they  are  nearer  the  place  whither  they  would  go, 
are  in  truth,  farther  off ;  even  so  fai-eth  it  with  many,  yea,  with 
all  such  as  walk  in  the  way  of  reason  ;*  they  lose  themselves 
in  the  woods  and  bushes  of  their  works  and  doings  ;  so  that 
the  longer  they  travel,  the  farther  they  are  from  God,  and 
true  rest  in  him. 

Nom.  But,  sir,  you  know  that  the  Lord  hath  endowed  us 
with  reasonable  souls ;  would  you  not  then  have  us  to  make 
use  of  our  reason  ? 

Evan.  I  pray  you,  do  not  mistake  me :  I  do  not  contemn 
nor  despise  the  use  of  reason ;  only  I  would  not  have  you  to 
establish  it  tof  the  chief  good ;  but  I  would  have  you  to  keep 
it  under ;  so  that,  if  with  Hagar,  it  attempt  to  bear  rule,  and 
lord  it  over  your  faith,  then  would  I  have  you,  in  the  wisdom 
of  God,  like  Sarah,  to  cast  it  out  from  having  dominion. 
In  few  words,  I  would  have  you  more  strong  in  desire  than 
curious  in  speculation,  and  to  long  more  to  feel  communion 
with  God  than  to  be  able  to  dispute  of  the  genus  or  species  of 
any  question,  either  human  or  divine  ;  and  press  hard  to  know 
God  by  powerful  experience.  And  though  your  knowledge 
be  great,  and  your  obedience  surpassing  many,  yet  would  I 
have  you  to  be  truly  nullified,  annihilated,  and  made  nothing, 
and  become  fools  in  all  fleshly  wisdom  ;  and  glory  in  nothing, 
but  only  in  the  Lord.:}:  And  I  would  have  you,  with  the  eye 
of  faith,  sweetly  to  behold  all  things  extracted  out  of  one 
thing ;  and  in  one  to  see  all,§  In  a  word,  I  would  have  in 
you  a  most  profound  silence,  contemning  all  curious  questions 
and  discourses  ;  and  to  ponder  much  in  your  heart,  but  prate 
little  with  your  tongue.  "  Be  swift  to  hear,"  but  "  slow  to 
speak,"  and  "  slow  to  wrath,"  as  the  apostle  James  advises 
you,  James  i.  19  ;  and  by  this  means  will  your  reason  be  sub- 
dued, and  become  one  with  your  faith,  for  then  is  reason  one 

*  Namely,  of  reason,  as  the  judge  and  rule  in  religion.  The  holy  Scrip 
ture  is  the  rule,  and  the  Spirit  of  God  therein  speaking  is  the  judge ;  it  ia 
the  business  of  our  reason  to  discern  what  they  teach,  and  to  submit  thereto 
without  reserve. 

t  That  is,  for,  or  to  be. 

X  2  Cor.  xii.  11,  "  Though  I  be  nothing."— 1  Cor.  iii.  18,  "  Let  him  be- 
come a  fool,  that  he  may  be  wise." — Chap.  i.  31,  "  He  that  glorieth,  let  him 
glory  in  the  Lord." 

I  According  to  that  saying  of  our  Lord,  Matt.  xix.  17,  "  There  is  none  good 
but  one,  that  is  God." 
22 


254  THE   MAKROW   OF 

witli  faith,  when  it  is  subjugated  unto  faith ;  and  tnen  will 
reason  keep  its  true  lists  and  limits,  and  you  will  become  ten 
times  more  reasonable  than  you  were  before.  So  that  I  hope 
you  now  see  that  the  heart's  farewell  from  the  sensual  and  ra- 
tional life  is  not  to  be  considered  absolutely,  but  respectively ; 
it  does  not  consist  in  a  going  out  of  either,  but  in  a  right  use 
of  both. 

Sect.  3. — Nom.  Then,  sir,  it  seems  to  me,  that  God  in 
Christ,  apprehended  by  faith,  is  the  only  true  rest  for  man's 
soul. 

Evan.  There  is  the  true  rest  indeed ;  there  is  the  rest  which 
David  invites  his  soul  unto,  when  he  says,  "  Return  unto  thy 
rest,  O  my  soul !  for  the  Lord  hath  dealt  bountifully  with 
thee,"  Psalm  cxvi.  7. — "  For  we  which  have  believed,"  says 
the  author  to  the  Hebrews,  "  have  entered  into  his  rest,"* 
Heb.  iv.  3. — And  "  Come  unto  me,"  says  Christ,  "  all  ye  that 
labour,  and  are  heavy  laden,  and  I  will  give  you  rest,"f  Matt. 

*  "  Do  enter  into  rest,"  or  that  rest,  viz  :  "  his  rest."  He  means,  that  we 
even  now  enter  into  that  rest  by  faith.     Compare  verse  10. 

t  This  is  one  of  the  most  solemn  gospel  offers  to  be  found  in  all  the 
New  Testament ;  and  our  author  seems  here  to  point  at  what  I  conceive 
to  be  the  true  and  genuine  sense  of  it.  The  words  "  labour  and  heavy 
laden,"  do  not  restrict  the  invitation  and  offer  to  such  as  are  sensible 
of  their  sins,  and  longing  to  be  rid  of  them,  though  indeed  none  but  such 
will  really  accept ;  but  they  denote  the  restlessness  of  the  sinful  soul  of 
man  ;  a  qualification  (if  it  is  so  called)  to  be  found  in  all  that  are  out  of 
Christ,  whether  they  have,  or  have  not,  any  notable  law  work  on  their 
consciences. 

I  say  notable,  to  distinguish  it  from  that  which  is  common  to  all  men, 
even  to  heathens,  Rom.  xi.  15.  Our  father  Adam  led  his  whole  family 
away  out  of  their  rest  in  God  ;  and  so  left  them  with  a  conscience  full  of 
guilt,  and  a  heart  full  of  unsatisfied  desires.  Hence  his  children  soon 
find  themselves  like  the  horse-leech,  having  "  two  daughters,  crying.  Give, 
give ;"  namely,  a  restless  conscience,  and  a  restless  heart ;  and  to  each  of 
these  the  poor  soul  must  needs  say,  as  Naomi  said  to  Ruth,  "  My  daughter, 
shall  I  not  seek  rest  for  thee  ?"  so  the  blinded  soul  falls  a  labouring  for 
rest  to  them.  And  it  labours  in  the  barren  region  of  the  fiery  law  for  a 
rest  to  the  conscience,  and  in  the  empty  creation,  for  a  rest  to  the  heart  : 
but,  after  all,  the  conscience  is  still  heavy  laden  with  guilt,  whether  it 
has  any  lively  feeling  thereof,  or  not ;  and  the  heart  is  still  under  a  load 
of  unsatisfied  desires  ;  so  neither  the  one  nor  the  other  can  find  rest  indeed. 
This  is  the  natural  case  of  all  men.  And  to  souls  thus  labouring,  and 
laden,  Jesus  Christ  here  calls,  that  they  may  "  come  to  him,  and  he  will 
give  them  rest ;"  namely,  a  rest  for  their  consciences,  under  the  covert 
of  his  blood  ;  and  a  rest  to  their  hearts,  in  the  enjoyment  of  God  through 
bim. 

This  is  most  agreeable  to  the  Scripture  phraseology,  Eccl.  x.  15,  "  The 
labour  of  the   foolish  wearieth   every  one  of  them,  because   he  knows  not 


MODERN  DIVINITY.  255 

xi.  28.  And  truiy,  my  neighbours  and  friends,  believe  it,  we 
shall  never  find  a  heart's  happiness,  and  true  soul's  rest,  until 
we  find  it  here.  For  howsoever  a  man  may  think,  if  he  had 
this  man's  wit,  and  that  man's  wealth,  this  man's  honour  and 
that  man's  pleasure,  this  wife,  or  that  husband,  such  children, 
and  such  servants,  his  heart  would  be  satisfied,  and  his  soul 
would  be  contented ;  yet  which  of  us  hath  not,  by  our  own 
experience,  found  the  contrary  ?  For,  not  long  after  that  we 
have  obtained  the  thing  we  did  so  much  desire,  and  wherein 
we  promised  ourselves  so  much  happiness,  rest,  and  content, 
we  have  found  nothing  but  vanity  and  emptiness  in  it.  Let  a 
man  but  deal  plainly  with  his  own  heart,  and  he  shall  find, 
that,  notwithstanding  he  hath  many  things,  yet  there  is  ever 
one  thing  wanting :  for  indeed  man's  soul  cannot  be  satisfied 
with  any  creature,  no,  not  with  a  world  of  creatures.  And 
the  reason  is,  because  the  desires  of  man's  soul  are  infinite, 
according  to  that  infinite  goodness  which  it  once  lost  in  losing 
God.  Yea,  and  man's  soul  is  a  spirit ;  and  therefore  cannot 
communicate  with  any  corporal  thing ;  so  that  all  creatures, 
not  being  that  infinite  and  spiritual  fulness  which  our  hearts 
have  lost,  and  towards  the  which  they  do  still  re-aspire ;  they 
cannot  give  it  full  contentment. 

Nay,  let  me  say  more ;  howsoever  a  man  may,  in  the  midst 
of  his  sensual  fulness,  be  convinced  in  his  conscience  that  he 
is  at  enmity  with  God,  and  therefore  in  danger  of  his  wrath 
and  eternal  damnation  ;  and  be  thereupon  moved  to  reform 
his  life  and  amend  his  ways,  and  endeavour  to  seek  peace  and 
rest  to  his  soul ;  yet  this  being  in  the  way  of  works,  it  is  im- 
possible that  he  should  find  it ;  for  his  conscience  will  ever  be 
accusing  him,  that  this  good  duty  he  ought  to  have  done,  and 
has  not  done  it ;  and  this  evil  he  ought  to  have  forborne,  and 
yet  he  has  done  it ;  and  in  the  performance  of  this  duty  he 
was  remiss,  and  in  that  duty  very  defective ;  and  many  such 
ways  will  his  soul  be  disquieted. 

But  when  a  man  once  comes  to  believe,  that  all  his  sins 


how  to  go  to  the  city." — Hab.  ii.  13,  "The  people  shall  labour  in  the  very 
fire,  and  the  people  shall  weary  themselves  for  very  vanity." — Isa.  Iv.  2, 
"  Wherefore  do  ye  spend  your  labour  for  that  which  satisfieth  not  ?"  See  page 
143,  note  *.  The  prophet  laments  over  a  people  more  insensible  than  the  ox  or 
the  ass,  saying,  "  Ah,  sinful  nation!  a  people  laden  with  iniquity,"Isa,  i.  3,4. 
And  the  apostle  speaks  of  "  silly  women  laden  with  sins,  led  away  with  divers 
lusts,  ever  learning,  and  never  able  to  come  to  the  knowledge  of  the  truth,"  2 
Tira.  iii.  6,  7. 


256  THE   MARROW  OF 

both  past,  present,  and  to  come,  are  freely  and  fully  pardoned  * 
and  God  in  Christ  graciously  reconciled  unto  him,  the  Lord 
doth  thereupon  so  reveal  his  fatherly  face  unto  him  in  Christ, 
and  so  make  known  that  incredible  union  betwixt  him  and  the 
believing  soul,  that  his  heart  becomes  quietly  contented  in 
God,  who  is  the  proper  element  of  its  being;  for  hereupon 
there  comes  into  the  soul  such  peace,  flowing  from  the  God  of 
peace,  that  it  fills  the  emptiness  of  his  soul  with  true  fulness, 
in  the  fulness  of  God,  so  that  now  the  heart  ceases  to  molest 
the  understanding  and  reason,  in  seeking  either  variety  of  ob- 
jects, or  augmentation  of  degrees,  in  any  comprehensible 
thing  ;  and  that  because  the  restless  longing  of  the  mind  which 
did  before  cause  unquietness  and  disorder,  both  in  the  variety 
of  mental  projects,  and  also  in  the  sensual  and  beastly  exercises 
of  the  corporal  and  external  members,  is  satisfied  and  truly 
quieted.  For  when  a  man's  heart  is  at  peace  in  God,  and 
is  become  truly  full  in  that  peace  and  joy  passing  understand- 
ing, then  the  devil  hath  not  that  hope  to  prevail  against  his 
soul  as  he  had  before  ;  he  knows  right  well  that  it  is  in  vain 
to  bait  his  hook  with  profits,  pleasures,  honour,  or  any  other 
such  like  seeming  good,  to  catch  such  a  soul  that  is  thus  at 
quiet  in  God ;  for  he  hath  all  fulness  in  God,  and  what  can 
be  added  to  fulness  but  it  runneth  over  ?  Indeed,  empty 
hearts,  like  empty  hogsheads,  are  fit  to  receive  any  matter 
which  shall  be  put  into  them ;  but  the  heart  of  the  believer 
being  filled  with  joy  and  peace  in  believing,  doth  abhor  all  such 
base  allurements ;  for  that  it  hath  no  room  in  itself  to  receive 
any  such  seeming  contentments.  So  that,  to  speak  as  the 
truth  is,  there  is  nothing  that  doth  truly  and  unfeignedly  root 
wickedness  out  of  the  heart  of  man,  but  only  the  true  tran- 
quillity of  the  mind,  or  the  rest  of  the  soul  in  God.  And,  to 
say  as  the  thing  is,  this  is  such  a  peace,  and  such  a  rest  to  the 
creature  in  the  Creator,  that,  according  to  the  measure  of  its 
establishment  by  faith,  no  created  comprehensible  thing  can 
either  add  to  it,  or  detract  from  it ;  the  increase  of  a  kingdom 
cannot  augment  it,  the  greatest  losses  and  crosses  in  worldly 
things  cannot  diminish  it ;  a  believer's  good  works  do  all  flow 
from  it,  and  ought  not  to  return  to  it  ;t  neither  ought  human 


*  Namely,  in  respect  of  the  guilt  of  eternal  wrath.     See  page  104,  note  * 
t  Namely,  to  be  any  part  of  the  fomitain  of  it,  for  the  time  to  come  :  as  the 
rivers  return  unto  the  sea,  whence  they  came,  making  a  part  of  the  store  for 
their  own  fresh  supply  ;  nay,  it  is  the  Lord  alone  that  gives  and  maintains  it,  as 
our  author  afterwards  expresses  it. 


MODERN  DIVINITY.  257 

frailties  to  molest  it.*  However,  this  is  most  certain,  neither 
sin  nor  Satan,  law  nor  conscience,  hell  nor  grave,  can  quite 
extinguish  it ;  for  it  is  the  Lord  alone  that  gives  and  maintains 
it.  *'  Whom  have  I  in  heaven  but  thee  ?"  says  David,  "  and 
there  is  none  upon  earth  that  I  desire  besides  thee."  Psalm 
Ixxiii.  25.  It  is  the  pleasant  face  of  God  in  Christ  that  puts 
gladness  into  his  heart,  Psalm  iv.  7.  And  when  that  face  is 
hid,  then  he  is  troubled.  Psalm  xxx.  7.  But,  to  speak  more 
plainly,  though  the  peace  and  joy  of  true  believers  may  be 
extenuated  or  diminished,  yet  doth  the  testimony  of  their 
being  in  nature  f  remain  so  strong,  that  they  could  skill  to  say, 
yea,  even  when  they  have  felt  God  to  be  withdrawing  himself 
from  them, — "  My  God  !  my  God !  why  hast  thou  forsaken  me?" 
Psalm  xxii.  1 ;  yea,  and  in  the  night  of  God's  absence  to  re- 
main confident,  that  though  sorrow  be  over  night,  yet  joy  will 
come  in  the  morning.  Psalm  xxx.  5;  nay,  though  the  Lord 
should  seem  to  kill  them  with  unkindness,  "  yet  they  will  put 
their  trust  in  him,"  Job  xiii.  15  ;  knowing  that  for  all  this 
"  their  Redeemer  liveth,"  Job  xix.  25 ;  so  strong  is  "  the  joy  of 
their  Lord,"  Nehem.  viii.  10.  These  are  the  people  that  are 
kept  in  perfect  peace,  because  their  minds  are  stayed  in  the 
Lord,  Isa.  xxvi.  3. 

Wherefore,  my  dear  friends  and  loving  neighbours,  I  be- 
seech you  to  take  heed  of  deeming  any  estate  happy,  until  you 
come  to  find  this  true  peace  and  rest  to  your  souls  in  God.  Oh, 
beware,  lest  any  of  you  do  content  yourselves  with  a  peace 
rather  of  speculation  than  of  power !  Oh,  be  not  satisfied  with 
such  a  peace  as  consists  either  in  the  act  of  oblivion  or  neglect 
of  examination !  nor  yet  in  any  brain-sick  supposition  of 
knowledge,  theological  or  divine ;  and  so  frame  rational  con- 
clusions, to  protract  time  and  still  the  cries  of  an  accusing  con- 
science. But  let  your  hearts  take  their  last  farewell  of  false 
felicities,  wherewith  they  have  been,  all  of  them,  more  or  less, 
detained  and  kept  from  their  true  rest.  Oh,  be  strong  in  reso- 
lution !  and  bid  them  all  farewell ;  for  what  have  your  souls 
to  do  any  longer  among  these  gross,  thick,  and  bodily  things 

*  For  these  we  are  never  free  from  in  this  life.  And  true  repentance,  and 
gospel  mourning  for  sin,  are  so  consistent  with  it,  that  they  flow  from  it,  accord- 
ing to  the  measure  thereof.  Psahii  Ixv.  3,  "  Iniquities  prevail  against  me  ^ 
as  for  our  transgressions,  thou  shalt  purge  them  away." — Zech.  xii. 
10,  "They  shall  look  upon  me,  whom  they  have  pierced,  and  they  shall 
mourn."        - 

fThat  is,  the  evidence,  that  they  (viz  :  the  peace  and  joy  of  believers)  are 
still  in  being  {in  renim  natuni)  aud  not  quite  extinct. 
22* 


258  THE  MARROW  OF 

here  below,  that  you  should  set  your  love  upon  them,  or  see 
happiness  in  them  ?  your  souls  are  of  a  higher  and  purer  na- 
ture ;  and  therefore  their  well-being  must  be  sought  in  some- 
thing that  is  higher  and  purer  than  they,  even  in  God  him- 
self. 

True  it  is,  that  we  are  all  of  us,  indeed,  too  unclean  to 
touch  God  in  immediate  unity  ;  but  yet  there  is  a  pure  coun- 
terpart of  our  natures,*  and  that  pure  humanity  is  immediately 
knit  to  the  purest  Deity ;  and  by  that  immediate  union  you 
may  come  to  a  mediate  union  ;  for  the  Deity  and  that  human- 
ity being  united,  make  one  Saviour,  head,  and  husband 
of  souls.  And  so  you  being  married  to  him,  that  is,  God  in 
him,  you  come  also  to  be  one  with  God  :  he  one  by  a  personal 
union,  and  you  one  by  a  mystical.  Clear  up  then  your  eye, 
and  fix  it  on  him,  as  on  the  fairest  of  men,  the  perfection  of  a 
spiritual  beauty,  the  treasure  of  heavenly  joy,  the  true  object 
of  most  fervent  love.  Let  your  spirits  look,  and  long,  and  seek 
after  this  Lord :  let  your  souls  cleave  to  him,  let  them  hang 
about  him,  and  never  leave  him,  till  he  be  brought  into  the 
chambers  of  your  souls  ;  yea,  tell  him  resolutely,  you  will  not 
leave  him,  till  you  hear  his  voice  in  your  souls,  saying, 
"  My  well-beloved  is  mine,  and  I  am  his  ;"  yea,  and  tell  him, 
you  are  "  sick  of  love."  Let  your  souls  go,  as  it  were,  out 
of  your  bodies  and  out  of  the  world,  by  heavenly  contem- 
plations ;  and  treading  upon  the  earth  with  the  bottom  of  your 
feet,  stretch  your  souls  up,  to  look  over  the  world,  into  that 
upper  world,  where  her  treasure  is,t  and  where  her  beloved 
dwelleth. 

And  when  any  of  your  souls  shall  thus  forget  her  own 
people,  and  her  father's  house,  Christ  her  King  shall  so  desire 
her  beauty.  Psalm  xlv.  10,  11,  and  be  so  much  in  love  with 
her,  that,  like  a  loadstone,  this  love  of  his  shall  draw  the  soul 
in  pure  desire  to  him  again  ;  and  then,  "  as  the  hart  panteth 
after  the  rivers  of  waters,  so  will  your  soul  pant  after  God," 
Psalm  xlii.  1. 

And  then,  according  to  the  measure  of  your  faith,  your  souls 
shall  come  to  have  a  real  rest  in  God,  and  be  filled  with  joy 
unspeakable  and  glorious. 

Wherefore,  1  beseech  you,  set  your  mouths  to  this  fountain 
Christ,  and  so  shall  your  souls  be  filled  with  the  water  of  life, 
with  the  oil  of  gladness,  and  with  the  new  wine  of  the  king- 

*  Namely,  the  pure  and  spotless  human  nature  of  Christ, 
f  Your  soul's. 


MODERN   DIVINITY.  *         259. 

dom  of  God ;  from  him  you  sliall  have  weigTitj  joys,  sweet 
embracemeuts,  and  ravishing  consolations.  And  how  can  it 
be  otherwise,  when  your  souls  shall  really  communicate  with 
God,  and  by  faith  have  a  true  taste,  and  by  the  spirit  have  a 
sure  earnest  of  all  heavenly  preferments  ;  having,  as  it  were, 
one  foot  in  heaven,  whilst  you  live  upon  earth  ?  Oh  then,  what 
an  eucharistical  love*  will  arise  from  your  thankful  hearts, 
extending  itself  first  towards  God,  and  then  towards  man  for 
God's  sake !  and  then,  according  to  the  measure  of  your  faith, 
will  be  your  willing  obedience  to  God,  and  also  to  man  for 
God's  sake ;  for  obedience  being  the  kindly  fruit  of  love,  a 
loving  soul  bringeth  forth  this  fruit  as  kindly  as  a  good  tree 
bringeth  forth  her  fruit ;  for  the  soul,  having  tasted  Christ  in 
a  heavenly  communion,  so  loves  him,  that  to  please  him  is  a 
pleasure  and  delight  to  herself:  and  the  more  Christ  Jesus 
comes  into  the  soul  by  his  Spirit,  the  more  spiritual  he  makes 
her  ;  and  turns  her  will  into  his  will,  making  her  of  one  heart, 
mind,  and  will,  with  him. 

So  that,  for  a  conclusion,  this  I  say,  that  if  the  everlasting 
love  of  God  in  Jesus  Christ  be  truly  made  known  to  your 
souls,  according  to  the  measure  thereof,  you  shall  have  no 
need  to  frame  and  force  yourselves  to  love  and  do  good  works, 
for  your  souls  will  ever  stand  boundf  to  love  God,  and  to  keep 
his  commandments,  and  it  will  be  your  meat  and  drink  to  do 
his  will.  And  truly  this  love  of  God  will  cut  down  self-love 
and  love  erf  the  world,  for  the  sweetness  of  Christ's  Spirit  will 
turn  the  sweetness  of  the  flesh  into  bitterness,  and  the  sweet- 
ness of  the  world  into  contempt.  And  if  you  can  behold 
Christ  with  open  face,  you  shall  see  and  feel  things  unutterable, 
and  be  changed  from  beauty  to  beauty,  from  glory  to  glory,  by 
the  Spirit  of  this  Lord,  and  so  be  happy  in  this  life,  in  your 
union  with  happiness,  and  happy  hereafter  in  the  full  fruition 
of  happiness  4  whither  the  Lord  Jesus  Christ  bring  us  all  in 
his  due  time.     Amen. 

*  A  love  of  thanksg^ivin":,  bearin^r  thankfulness  in  its  nature, 
f  Or  constrained  by  the  force  of  that  love, 
j  That  is,  of  God  himself  in  Christ. 


260  THE  MARROW  OF 


CONCLUSION. 

"  And  now,  brethren,  I  commend  you  to  God  and  to  tte 
"word  of  his  grace,  which  is  able  to  build  you  up,  and  to  give 
you  an  inheritance  among  all  them  which  are  sanctified, 
Acts  XX.  32. 

Neo.  Well,  sir,  at  this  time  I  will  say  no  more,  but  that  it 
was  a  happy  hour  wherein  I  came  to  you,  and  a  happy  con- 
ference that  we  have  had  together.  Surely,  sir,  I  never  knew 
Christ  before  this  day.  Oh,  what  cause  have  I  to  thank  the 
Lord  for  my  coming  hither,  and  my  two  friends  as  a  means  of 
it !  and,  sir,  for  the  pains  that  you  have  taken  with  me,  I  pray 
the  Lord  to  requite  you  ;  and  so  beseeching  you  to  pray  the 
Lord  to  increase  my  faith,  and  to  help  my  unbelief,  I  humbly 
take  my  leave  of  you.  praying,  *'  the  God  of  love  and  peace  to 
be  with  you." 

Nom.  And  truly,  sir,  I  do  believe  that  I  have  cause  to  speak 
as  much  in  that  case  as  he  has  ;  for  though  I  have  outstript 
him  in  knowledge,  and  it  may  be  also  in  strict  walking,  yet  do 
I  now  see,  that  my  actions  were  neither  from  a  right  principle, 
nor  to  a  right  end ;  and,  therefore,  have  I  been  in  no  better  a 
condition  than  he.  And  truly,  sir,  I  must  needs  confess,  I 
never  heard  so  much  of  Christ  and  the  covenant  of  grace,  as 
I  have  done  this  day.*  The  Lord  make  it  profitable  to  me  ; 
and  I  beseech  you,  sir,  pray  for  me. 

Ant.  And  truly,  sir,  I  am  now  fully  convinced  that  I  have 
gone  out  of  the  right  way,  in  that  I  have  not  had  regard  to 
the  law,  and  the  works  thereof,  as  I  should ;  but,  God  willing, 
I  shall  hereafter  (if  the  Lord  prolong  my  days)  be  more  care- 
ful how  I  lead  my  life,  seeing  the  ten  commandments  are  the 
law  of  Christ ;  and  I  beseech  you,  sir,  remember  me  in  your 
prayers.  And  so,  with  many  thanks  to  you  for  your  pains,  I 
take  my  leave  of  you,  beseeching  the  "  grace  of  our  Lord  Jesus 
Christ  to  be  with  your  spirit."     Amen. 

Evan.  "  Now,  the  very  God  of  peace  that  brought  again 
from  the  dead  our  Lord  Jesus,  that  great  Shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant,  make 

*  This  is  here  fitly  put  into  the  mouth  of  Nomista,  the  prevailing  of  legal 
principles  and  practices  among  professors  being  much  owing  to  legal  preaching  ; 
the  success  whereof  is  not  to  be  wondered  at,  since  it  is  rowing  with  the  stream 
of  nature. 


MODERN  DIVINITY.  261 

you  perfect  in  every  good  work,  to  do  his  will,  working  in 
you  that  which  is  well-pleasing  in  his  sight,  through  Jesus 
Christ ;  to  whom  be  glory  for  ever  and  ever.  Amenr  Heb. 
xiii.  20,  21. — John  viii.  36,  "If  the  Son  make  you  free,  you 
shall  be  free  indeed." — Gal.  v.  1,  13,  "Stand  fast  therefore  in 
the  liberty  wherewith  Christ  hath  made  us  free.  Only  use 
not  your  liberty  for  an  occasion  to  the  flesh,  but  by  love  serve 
one  another." — Chap.  vi.  16,  "And  as  many  as  walk  according 
to  this  rule,  peace  be  upon  them,  and  mercy,  and  upon  the 
Israel  of  God."— Matt.  xi.  25,  "  I  thank  thee,  O  Father,  Lord 
of  heaven  and  earth,  because  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  to  babes." — 
1  Cor.  XV.  10,  "  I  laboured  more  abundantly  than  they  all,  yet 
not  I,  but  the  grace  of  God  that  was  with  me." — Psalm  xxxvi. 
11,  "Let  not  the  foot  of  pride  come  against  me." 


THE 

MARROW 

OP 

MODERN    DIVINITY. 

PART  SECOND, 

«  We  know  that  the  law  is  good^  if  a  man  use  it  lawfully, "  1  Tim.  i.  8. 

(263) 


TO 
THE    EIGHT    HON.    JOHN    WAENER, 

LORD    MAYOR   OF    THE    MOST    RENOWNED    CITY    OF    LONDON. 

E.  F.  wisheth  a  most  plentiful  increase  of  spiritual  wisdom,  and  all 
necessary  graces  for  the  discharge  of  his  duty,  to  the  glory  of 
God,  and  the  good  of  his  people. 

Right  Honourable, 

The  rod  of  God's  judgments  hath  been  now  long  upon  us, 
which  we  by  our  manifold  sins  have  procured,  according  as  it  is  said  concern- 
ing Jerusalem,  Jer.  iv.  18,  "  Thy  way  and  thy  doings  have  procured  these 
things  unto  thee."  And  have  we  any  just  ground  to  hope,  that  till  the  cause 
be  taken  away,  the  effect  will  cease  ?  Can  we  expect  that  the  Lord  will  turn 
away  his  judgments,  till  we  turn  away  from  our  sins  ?  And  can  we  turn  away 
from  our  sins  before  we  know  them  ?  And  can  we  come  to  know  our  sins  any 
otherwise  than  by  the  law  ?  Doth  not  one  apostle  say,  that  "  sin  is  the  trans- 
gression of  the  law  ?"  1  John  iii.  4.  And  doth  not  another  apostle  therefore 
say,  that  "  by  the  law  is  the  knowledge  of  sin  ?"  Rom.  iii.  20.  Surely,  then, 
a  treatise,  wherein  is  shown  what  is  required,  and  what  is  forbidden,  in  every 
commandment  of  the  law,  and  so  consequently  what  is  sin,  must  needs  be  for 
this  cause,  and  at  this  time,  very  seasonable.  But  yet,  alas  !  that  although 
there  be  ever  so  many  treatises  written,  or  ever  so  many  sermons  preached 
upon  this  subject,  yet  do  they  either  remain  wilfully  ignorant  of  their  sins,  or 
else,  though  they  know  them,  they  will  not  forego  them,  but  rather  choose  wil- 
fully to  wallow  on  in  the  mire  of  iniquity,  so  sweet  and  dear  are  their  sins  unto 
them.  But  what,  then,  must  they  be  suffered  to  go  on  without  restraint  ?  No  ; 
God  forbid.  Such  persons  as  the  law  and  love  of  God  will  not  constrain,  such 
must  the  execution  of  justice  restrain ;  upon  such  must  the  penalty  of  the  laws 
of  the  land,  being  grounded  upon  God's  laws,  be  by  the  civil  magistrate  in- 
flicted. And  for  this  cause  it  is  that  the  king  is  required,  "  when  he  sitteth 
upon  the  throne  of  his  kingdom,  to  write  him  a  copy  of  the  law  of  God  in  a  book," 
Deut.  xvii.  18.  And  for  this  cause  it  is  that  the  civil  magistrate  is  called  "  the 
keeper  of  both  tables  ;"  for  says  Luther,  on  Galatians,  p.  151,  "God  hath  or- 
dained magistrates,  and  other  superiors,  and  appointed  laws,  bounds,  and  all 
civil  ordinances,  that  if  they  can  do  no  more,  yet  at  least  they  may  bind  the 
devil's  hands,  that  he  rage  not  in  his  bond  slaves  after  his  own  lusts."  And 
hence  it  is  that  the  apostle,  speaking  of  the  civil  magistrate,  says,  "  If  thou  do 
that  which  is  evil,  be  afraid,  for  he  beareth  not  the  sword  in  vain,"  Rom.  xiii. 
23  (265) 


266  DEDICATION. 

4.  Wherefore,  Eight  Honourable,  God  having  called  you  to  wield  the  sword  of 
authority  in  the  most  famous  city  of  this  kingdom,  I,  a  poor  inhabitant  thereof, 
the  author  of  the  ensuing  Dialogue,  have,  through  the  advice  and  persuasion 
of  some  godly  ministers,  and  through  the  consideration  of  the  suitableness  of 
the  subject  with  our  place,  been  moved  to  take  the  boldness  to  ofifer  this  work 
to  your  worthy  name  and  patronage  ;  not  that  I  do  conceive  your  Honour  is 
ignorant  of  your  duty,  nor  yet  that  I  see  you  to  neglect  your  duty,  for  your 
Christian  integrity  in  your  place,  and  your  zealous  forwardness  to  reform  things 
amiss,  by  punishing  of  evil  doers,  doth  to  me  witness  the  contrary  ;  but  rather 
to  encourage  your  Honour  to  continue  your  godly  course  in  the  ways  of  well- 
doing, and  to  advance  forward  in  paths  of  piety,  being  more  swift  in  your 
motion  now  towards  the  end  of  your  race — your  year  I  mean,  that  so  your 
Master,  Christ,  may  have  cause  to  say  concerning  you,  as  he  once  did  concerning 
the  church  of  Thyatira,  "  I  know  thy  works,  and  charity,  and  service,  and  faith, 
and  thy  patience,  and  thy  works ;  and  the  last  to  be  more  than  the  first,"  Rev.  ii. 
19.  Tea,  and  that  it  also  may  be  said  concerning  you,  "  Well  done,  thou  good 
and  faithful  servant,  thou  hast  been  faithful  over  a  few  things,  I  will  make  thee 
ruler  over  many  things,  enter  thou  into  the  joy  of  thy  Lord,"  Matt.  xxv.  21. 

And  so  most  humbly  begging  of  your  Honour  that  these  my  poor  labours 
may  be  accepted,  and  that  under  your  Honour's  name,  they  may  go  forth  into 
the  world,  and  praying  the  Lord  of  power,  and  the  God  of  all  grace,  to  mul- 
tiply his  Spirit  upon  your  Honour,  with  all  the  blessed  fruits  of  the  same,  I 
take  my  leave,  and  rest  your  Honour's  most  humble  servant  to  be  commanded, 

E.  F. 


THE  AUTHOR  TO  THE  WELL-AFFECTED  READER. 

GfooD  Reader  : 

I  DO  confess  there  are  so  many  godly  and  learned  expositions  upon 
the  ten  commandments  already  extant,  that  it  may  seem  needless  to  add  any 
more  unto  that  number.  Nevertheless,  I  pray  thee,  do  not  think  it  impossible 
but  that  God  may,  by  such  a  weak  instrument  as  I  myself  am,  show  his  power 
in  doing  something  more,  touching  this  subject,  than  hath  yet  been  done.  I  do 
confess,  I  have  had  good  helps  from  the  labours  of  others,  and  have  made  much 
use  thereof,  especially  for  matter,  yet  have  I  not  confined  my  discourse  within 
the  compass  of  what  I  have  found  in  other  books,  but  have,  from  the  warrant 
of  the  word  of  God,  taken  the  boldness  to  enlarge  it,  both  as  touching  the 
matter  and  manner,  and  especially  touching  the  application,  wherein  I  have  en- 
deavoured to  give  both  believers  and  unbelievers  their  distinct  proportion,  by 
distinguishing  betwixt  the  ten  commandments,  as  they  are  the  law  of  works, 
having  the  promise  of  eternal  life,  and  the  threatening  of  eternal  death  annexed 
to  them,  and  so  applying  them  to  the  unbeliever ;  and  as  they  are  the  law  of 
Christ,  having  the  promise  of  eternal  life,  and  the  threatening  of  eternal  death 
separated  from  them,  and  so  applying  them  to  the  believer.  I  have  not  denied, 
but  acknowledged,  yea,  and  proved,  that  the  law  of  the  ten  commandments, 
truly  expounded,  is  to  be  a  perpetual  rule  of  life  to  all  mankind,  yea,  to  be- 
lievers themselves  ;  for  though  the  Spirit  of  Jesus  Christ  do,  according  to  his 
promise,  write  this  law  in  their  hearts,  as  their  inward  rule,  yet,  in  regard  that 
whilst  they  live  in  this  world,  it  is  done  but  in  part,  they  have  need  of  the  ten 
commandments  to  be  unto  them  as  an  outward  rule  :  for  though  the  Spirit  have 
begotten  in  them  a  love  to  this  law,  and  wrought  in  them  a  willing  disposition 
to  yield  obedience  thereunto,  yet  have  they  need  of  the  law  to  be  unto  them  as 
a  glass,  wherein  they  may  see  what  the  will  of  God  is,  and  as  a  rule  to  direct 
them  how  to  actuate  their  love  and  willingness,  so  that,  as  a  precious  godly 
minister  of  Jesus  Christ  truly  says,  the  Spirit  within,  and  the  law  without,  "  is 
a  lamp  unto  their  feet,  and  a  light  unto  their  path,"  Psalm  cxix.  105. 

But  yet  I  do  conceive,  that  expositors  on  the  commandments  should  not  only 
endeavour  to  drive  on  their  designs  to  that  end,  and  there  terminate  their  en. 
deavours,  as  if  there  were  no  further  use  to  be  made  of  the  law,  neither  in  be- 
lievers nor  in  unbelievers  ;  but  they  should  aim  at  a  further  end — an  end  beyond 
this,  especially  in  unbelievers,  and  that  is  to  discover  to  them  how  far  short  they 
come  of  doing  that  which  the  law  requireth,  that  so  they  may  not  take  up  their 
rest  in  themselves,  but  hasten  out  of  themselves  to  Jesus  Christ ;  and  that  be- 
lievers, by  beholding  their  own  imperfections,  should  take  occasion  to  humble 
themselves,  and  cleave  the  more  close  unto  him  by  faith. 

(267) 


268  THE  AUTHOR  TO  THE  READER. 

For  -when,  by  way  of  exposition,  it  is  only  declared  what  is  required,  and 
what  is  forbidden  in  every  commandment,  with  exhortations,  motives,  and  means 
to  do  thereafter,  it  has  been  observed  that  divers  both  profane  and  mere  civil 
honest  people,  upon  the  hearing  or  reading  of  the  same,  have  concluded  with  them. 
selves,  that  they  must  either  alter  their  course  of  life,  and  strive  and  endeavour  to 
do  more  than  they  have  done,  and  better  than  they  have  done,  or  else  they  shall 
never  be  saved  ;  and  hereupon  they  have  taken  up  a  form  of  godliness,  in  hear- 
ing, reading,  and  praying,  and  the  like,  and  so  have  become  formal  professors, 
and  therein  have  rested,  coming  far  short  of  Jesus  Christ,  yea,  and  believers 
themselves  have  sometimes  taken  occasion  thereby,  to  conceive  that  they  must 
do  something  towards  their  own  justification  and  salvation. 

Wherefore  I,  yet  not  I  by  any  power  of  my  own,  but  by  the  grace  of  God 
that  is  with  me,  have  endeavoured  not  only  to  show  what  is  required,  and  what 
is  forbidden  in  every  commandment,  but  also  that  it  is  impossible  for  any  man, 
whether  he  be  an  unbeliever  or  a  believer,  to  keep  any  one  commandment  per- 
fectly, yea,  or  to  do  any  one  action  or  duty  perfectly,  that  so  by  the  working 
of  God's  Spirit  in  the  reading  of  the  same,  men  may  be  moved  ;  not  only  to 
turn  from  being  profane,  or  mere  civil  honest  men,  to  be  formal  professors,  but  that 
they  may  be  driven  out  of  all  their  own  works  and  performances  unto  Jesus 
Christ,  and  so  become  Christians  indeed,  and  that  those  who  are  Christians 
indeed,  may  thereby  be  moved  to  prize  Jesus  Christ  the  more ;  and  if  the  Lord 
shall  but  be  pleased  to  enable  either  myself  or  any  other  man  or  woman,  to 
make  this  use  of  this  ensuing  Dialogue,  then  shall  not  ray  labour  be  in  vain : 
but  my  heart's  desire  and  prayer  to  God  shall  be,  that  many  may  receive  as 
much  good  by  the  "  Marrow"  which  is  contained  in  this  second  bone,  as  they 
say  they  have  done  by  that  which  is  contained  in  the  first ;  that  so  God  may 
be  glorified  and  their  souls  edified,  and  then  have  I  my  reward.  Only  let  me 
beg  ot  thee,  that  for  what  good  thou  receivest  thereby,  thou  wilt  beg  at  the 
throne  of  grace  for  me,  that  my  faith  may  be  increased,  and  so  my  love  inflamed 
towards  God,  and  towards  man  for  God's  sake,  and  then  I  am  sure  I  shall 
keep  the  law  more  perfectly  than  I  have  yet  done.  The  which  that  we  may  all 
do,  the  grace  of  our  Lord  Jesus  Christ  be  with  all  our  spirits.     Amen. 

Thine  in  the  Lord  Jesus  Christ, 

September  21, 1648.  E.  F. 


PART    SECOND. 


EvANGELisTA,  a  Minister  of  the  Gospel. 
NoMOLOGiSTA,  a  Prattler  of  the  Law. 
Neofhytus,  a  Young  Christian. 

Neo.  Sir,  here  is  our  neighbour  Noraologista,  who,  as  I  sup- 
pose, is  much  mistaken,  as  touchiDg  a  point  that  he  and  I  have 
had  some  conference  about;  and  because  I  found  you  so  ready 
and  willing  to  inform  and  instruct  me,  when  I  came  to  you 
with  my  neighbours  Nomista  and  Antinomista,  I  have  pre- 
sumed to  entreat  him  to  come  along  with  me  to  you :  assuring 
both  myself  and  him,  that  we  shall  be  welcome  to  you,  and 
that  you  will  make  it  appear  he  is  deceived. 

Evan.  You  are  both  of  you  very  kindly  welcome  to  me, 
and  as  I  have  been  willing  to  give  you  the  best  instruction, 
when  you  were  formerly  with  me,  even  so,  God  willing,  shall 
I  be  now ;  wherefore,  I  pray  you,  let  me  understand  what  the 
point  is,  wherein  you  do  conceive  he  is  mistaken. 

Neo.  Why,  sir,  this  is  the  thing :  he  tells  me  he  is  persuaded 
that  he  goes  very  near  the  perfect  fulfilling  of  the  law  of  God ; 
but  I  cannot  be  persuaded  to  it. 

Evan.  What  say  you,  neighbour  Nomologista,  are  you  so 
persuaded  ? 

Nom.  I.  Yea,  indeed  sir,  I  am  so  persuaded ;  for  whereas 
you  know  the  first  commandment  is,  "I  am  the  Lord  thy  God, 
thou  shalt  have  none  other  God  before  my  face,"  I  am  confi- 
dent I  have  the  only  true  God  for  my  God,  and  none  other. 

II.  And  whereas,  the  second  commandment  is,  "  Thou  shalt 
not  make  to  thyself  any  graven  image,"  &c.  I  tell  you  truly,  I 
do  defy  all  graven  images,  and  do  count  it  a  great  folly  in  any 
man,  either  to  make  them,  or  worship  them. 

III.  And  whereas,  the  third  commandment  is,  "  Thou  shalt 
not  take  the  name  of  the  Lord  thy  God  in  vain,"  it  is  well 
known  that  I  am  no  swearer,  neither  can  I  abide  to  hear  others 
swear  by  the  name  of  God. 

IV.  And  whereas,  the  fourth  commandment  is,  "  Eemember 

23*  (269) 


270  THE   MARROW    OF 

that  thou  keep  holy  the  Sabbath-day,"  I  am  sure  I  do  very 
seldom  either  work  or  travel  on  that  day  ;  but  do  go  to  the 
church  both  forenoon  and  afternoon ;  and  do  both  read,  and 
hear  the  word  of  God  read,  when  I  come  home. 

V.  And  whereas,  the  fifth  commandment  is,  "  Honour  thy 
father  and  mother,"  &c.,  I  thank  God  I  was  very  careful  to  do 
my  duty  to  my  parents  when  I  was  a  child. 

VI.  And  whereas,  the  sixth  commandment  is,  "  Thou  shalt 
not  kill,"  I  thank  God,  I  never  yet  murdered  either  man, 
woman  or  child ;  and  I  hope  I  never  shall. 

YII.  And  whereas,  the  seventh  commandment  is,  "Thou 
shalt  not  commit  adultery,"  I  thank  God  I  was  never  given 
to  women,  God  has  hitherto  kept  me  from  committing  that 
sin,  and  so  I  hope  he  will  do  whilst  I  live. 

YIII.  And  whereas,  the  eighth  commandment  is,  "  Thou 
shalt  not  steal,"  I  do  not  remember  that  ever  I  took  the  worth 
of  twelve  pence  of  any  man's  goods  in  all  my  life. 

IX.  And  whereas,  the  ninth  commandment  is,  "  Thou  shalt 
not  bear  false  witness  against  thy  neighbour,"  I  thank  God,  I 
do  abhor  that  sin,  and  was  never  guilty  of  it  in  all  my  life. 

X.  And  whereas,  the  tenth  commandment  is,  "  Thou  shalt 
not  covet,"  I  thank  God,  I  never  coveted  anything  but  what 
was  mine  own,  in  all  my  life. 

Evan.  Alas  !  neighbour  Nomologista,  the  commandments 
of  God  have  a  larger  extent  than  it  seems  you  are  aware  of; 
for  it  seems  you  do  imagine  that  the  whole  moral  law  is  con- 
fined within  the  compass  of  what  you  have  now  repeated ;  as 
though  there  were  no  more  required  or  forbidden,  than  what 
is  expressed  in  the  words  of  the  ten  commandments;  as  though 
God  required  no  more  but  the  bare  external,  or  actual  per- 
formance of  a  duty :  and  as  though  he  forbid  no  more  than 
the  bare  abstinence  and  gross  acting  of  sin.  The  very  same 
conceit  of  the  law  of  God,  the  Scribes  and  Pharisees  had;  and, 
therefore  it  is  no  marvel  though  you  imagine  you  keep  all  the 
commandments  even  as  they  did. 

Nom.  Well,  sir,  if  I  have  been  deceived,  you  may  do  well 
to  instruct  me  better. 

Evan.  I  shall  endeavour  to  do  it  with  all  my  heart,  as  the 
Lord  shall  be  pleased  to  enable  me.  And  because  I  begin  to 
fear  that  it  is  not  your  case  alone  to  be  thus  ignorant  of  the 
large  extent,  and  the  true  sense  and  meaning  of  the  law  of 
God,  I  also  begin  to  blame  myself  for  that  I  have  not  taken 
occasion  to  expound  the  commandments  in  my  public  ministry, 
since  I  came  amongst  you ;  and,  therefore,  do  I  now  resolve, 


,  MODERN   DIVINITY.  271 

by  the  help  of  God,  very  speedily  to  fall  about  that  work  ;  and 
I  hope  I  shall  then  make  it  appear  unto  you  that  the  ten  com- 
mandments are  but  an  epitome  or  an  abridgment  of  the  law  of 
God,  and  that  the  full  exposition  thereof  is  to  be  found  in  the 
books  of  the  prophets  and  apostles,  called  the  Old  and  New 
Testament. 

Neo.  Indeed,  sir,  I  have  told  him  that  we  must  not  stick 
upon  the  bare  words  of  any  of  the  ten  commandments,  nor  rest 
satisfied  with  the  bare  literal  sense,  but  labour  to  find  out  the 
full  exposition  and  true  spiritual  meaning  of  every  one  of  them, 
according  to  other  places  of  Scripture. 

Evan.  If  you  told  him  so,  you  told  him  that  which  is  most 
true ;  for  he  that  would  truly  understand  and  expound  the 
commandments  must  do  it  according  to  these  six  rules, 

Eirst,  He  must  consider  that  every  commandment  has  both 
a  negative  and  affirmative  part  contained  in  it ;  that  is  to  say, 
where  any  evil  is  forbidden,  the  contrary  good  is  commanded  ; 
and  where  any  good  is  commanded,  the  contrary  evil  is  for- 
biden  ;  for,  says  IJrsinus's  Catechism,  page  329,  "  The  lawgiver 
does  in  an  affirmative  commandment  comprehend  the  negative  ; 
and  contrariwise,  in  a  negative  he  comprehends  the  affirma- 
tive." 

Secondly,  He  must  consider  that  under  one  good  action 
commanded,  or  one  evil  action  forbidden,  all  of  the  same  kind 
or  nature  are  comprehended,  yea,  all  occasions  and  means 
leading  thereunto;  according  to  the  saying  of  judicious  Virel, 
"  The  Lord  minding  to  forbid  divers  evils  of  the  same  kind, 
he  comprehendeth  them  under  the  name  of  the  greatest." 

Thirdly,  He  must  consider  that  the  law  of  God  is  spiritual, 
reaching  to  the  very  heart  or  soul,  and  all  the  powers  thereof, 
for  it  charges  the  understanding  to  know  the  will  of  God  ;  it 
charges  the  memory  to  retain,  and  the  will  to  choose  the  better, 
and  to  leave  the  worse ;  it  charges  the  affections  to  love  the 
things  that  are  to  be  loved,  and  to  hate  the  things  that  are  to 
be  hated,  and  so  binds  all  the  powers  of  the  soul  to  obedience, 
as  well  as  the  words,  thoughts,  and  gestures. 

Fourthly,  He  must  consider,  that  the  law  of  God  must  not 
only  be  the  rule  of  our  obedience,  but  it  must  also  be  the  rea- 
son of  it ;  we  must  not  only  do  that  which  is  there  commanded, 
and  avoid  that  which  is  there  forbidden,  but  we  must  also  do 
the  good,  because  the  Lord  requires  it,  and  avoid  the  evil,  be- 
cause the  Lord  forbids  it ;  yea,  and  we  must  do  all  that  is  deli- 
vered and  prescribed  in  the  law,  for  the  love  we  bear  to  God, 


272  THE   MARROW  OF 

the  love  of  God  must  be  the  fountain,  the  impulsive,  and 
efficient  cause  of  all  our  obedience  to  the  law. 

Fifthly,  He  must  consider,  that  as  our  obedience  to  the  law 
must  arise  from  a  right  fountain,  so  must  it  be  directed  to  a 
right  end,  and  that  is,  that  God  alone  may  be  glorified  by  us ; 
for  otherwise  it  is  not  the  worship  of  God,  but  hypocrisy,  says 
Ursinus's  Catechism ;  so  that  according  to  the  saying  of 
another  godly  writer,  the  final  cause  or  end  of  all  our  obe- 
dience must  be,  God's  glory,  1  Cor.  x.  13  ;  or,  which  is  all 
one,  that  we  may  please  him,  for  in  seeking  to  please  God, 
we  glorify  him,  and  these  two  things  are  always  co-incident. 

Sixthly,  He  must  consider,  that  the  Lord  does  not  only 
take  notice  of  what  we  do  in  obedience  to  this  law,  but  also 
after  what  manner  we  do  it ;  and  therefore  we  must  be  careful 
to  do  all  our  actions  after  a  right  manner,  viz  :  humbly,  rever- 
ently, willingly,  and  zealously. 

Neo.  I  beseech  you,  sir,  if  you  can  spare  so  much  time, 
let  us  have  some  brief  exposition  of  some,  if  not  all  the  ten 
commandments  before  we  go  hence,  according  to  these  rules. 

Evan.  What  say  you,  neighbour  Nomologista,  do  you  desire 
the  same  ? 

Norn.  Yea,  sir,  with  all  my  Heart,  if  you  please. 

Evan.  Well,  then,  although  my  occasions  at  this  time  might 
justly  plead  excuse  for  me ;  yet,  seeing  that  you  do  both  of 
you  desire  it,  I  will  for  the  present  dispense  with  all  my  other 
business,  and  endeavour  to  accomplish  your  desires,  according 
as  the  Lord  shall  be  pleased  to  enable  me :  and  therefore,  I 
pray  you  understand  and  consider,  That  in  the  first  command- 
ment there  is  a  negative  part  expressed  in  these  words :  "  Thou 
shalt  have  none  other  gods  before  my  face."  And  an  affirma- 
tive part  included  in  these  words:  "But  thou  shalt  have  me 
only  for  thy  God  ;"  for  if  we  must  have  none  other  for  our 
God,  it  implies  strongly,  that  we  must  have  the  Lord  for  our 
God. 

Neo.  I  pray  you,  sir,  begin  with  the  affirmative  part,  and 
first  tell  us  what  the  Lord  requireth  of  us  in  this  command- 
ment, 

COMMANDMENT  I. 

Evan.  In  this  first  commandment,  "  The  Lord  requireth 
the  duty  of  our  hearts  or  souls,"  Prov.  xxiii.  26 :  that  is  to 
say,  of  our  understandings,  wills,  and  affections,  and  the  effects 
of  them. 


MODERN   DIVINITY.  273 

Neo.  And  what  is  the  duty  of  our  understandings  ? 

Evan.  The  duty  of  our  understandings  is  to  know  God,  2 
Chron.  xxviii.  9.  Now  the  end  of  knowledge  is  but  the  ful- 
ness of  persuasion,  even  a  settled  belief,  which  is  called  faith, 
so  that  the  duty  of  our  understandings  is,  so  to  know  God,  as 
to  believe  him  to  be  according  as  he  has  revealed  himself  to 
us  in  his  word  and  works,  Ileb.  xi.  6. 

Neo.  And  how  has  the  Lord  revealed  himself  to  us  in  his 
word  ? 

Evan.  Why,  he  has  revealed  himself  to  be  "  most  wise," 
Eom.  xvi.  27  ;  "  most  mighty,"  Deut.  vii.  21 ;  "  most  true," 
Deut.  xxxii.  4  ;  "  most  just,"  Neh.  ix.  33  ;  and  "  most  merci- 
ful," Psalm  cxlv.  8. 

Neo.  And  how  has  he  revealed  himself  to  us  in  his  works  ? 

Evan.  He  has  revealed  himself  in  his  works  to  be  '•  the 
Creator  of  all  things,"  Exod.  xx.  11 ;  and  "  the  Preserver  of 
all  things,"  Psalm  xxvi.  6 ;  and  "  the  Governor  of  all  things," 
Psalm  cxxxv.  6  ;  and  "  the  Giver  of  every  good  gift,  James 
i.  17. 

Neo.  And  how  must  our  knowledge  of  God,  and  our  belief 
in  him,  be  expressed  by  their  eftects  ? 

Evan.  We  must  express,  that  we  know  and  believe  God  to 
be  according  as  he  has  revealed  himself  in  his  word  and  works, 
by  our  remembering  and  acknowledging  him  whensoever  there 
is  occasion  for  us  so  to  do. 

As,  for  example ;  when  we  read  or  hear  those  judgments 
that  the  Lord  in  his  word  has  threatened  to  bring  upon  us  for 
our  sins,  Deut.  xxviii.  16,  we  are  to  express  that  we  do  re- 
member and  acknowledge  him  to  be  most  mighty,  true,  and 
just,  by  our  fearing  and  trembling  thereat.  Psalm  cxix.  120  ; 
Hab.  iii.  16.  And  when  we  read  or  hear  of  blessings,  that 
the  Lord  in  his  word  has  promised  to  bestow  upon  us  for  our 
obedience,  Deut.  xxviii.  2,  then  we  are  to  express,  that  we  do 
remember  and  acknowledge  him  to  be  most  true,  and  merciful, 
by  our  obedience  unto  him,  and  by  our  trusting  in  him,  and 
relying  upon  him.  Gen.  xxxii.  9.  And  when  we  behold  the 
excellent  frame  of  heaven  and  earth,  and  the  creatures  con- 
tained therein,  then  we  are  to  express,  that  we  do  remember 
and  acknowledge  the  Lord  to  be  the  Creator  and  Maker  of 
them  all,  by  our  praising  and  magnifying  his  name.  Psalm  cvi. 
5,  and  cxxxix.  l4.  And  when  the  Lord  does  actually  inflict 
any  judgment  upon  us,  then  we  are  to  express  that  we  do  re- 
member and  acknowledge   him   to  be  the  Governor  of  all 


274  THE  MARROW  OP 

things,  and  most  mighty,  wise,  and  just,  by  humbling  ourselves 
under  his  mighty  hand,  1  Pet.  v.  6.  And  by  judging  our- 
selves worthy  to  be  destroyed,  for  our  iniquities,  Ezek.  xxxvi. 
31.  And  by  bearing  the  punishment  thereof.  Lev.  xxvi.  41, 
with  willing,  patient,  contented  submission  to  his  will  and 
pleasure.  Psalm  xxxix.  9.  And  when  the  Lord  does  actually 
bestow  any  blessing  upon  us,  then  we  are  to  express,  that  we 
do  remember,  and  acknowledge  him  to  be  the  most  merciful 
Giver  of  every  good  gift,  by  our  humble  acknowledging  that 
we  are  unworthy  of  the  least  of  his  mercies,  Gen.  xxxii.  10  ; 
and  "  in  giving  him  thanks  for  all  things,"  1  Thess.  v.  18. 
And  thus  have  I  showed  unto  you  what  is  the  duty  of  our  un- 
derstandings. 

Neo.  I  pray  you,  sir,  let  us,  in  the  next  place,  hear  what  is 
the  duty  of  our  wills. 

Evan.  The  duty  of  our  wills  is  to  choose  the  Lord  alone  for 
our  portion.  Psalm  xvi.  5,  and  cxix.  57. 

Neo.  And  how  must  we  express  that  we  have  chosen  the 
Lord  for  our  portion  ? 

Evan.  "  By  our  loving  him  with  all  our  hearts,  with  all  our 
souls,  and  with  all  our  might,"  Deut.  v.  6. 

Neo.  And  how  must  we  express  that  we  do  thus  love  the 
Lord  ■/ 

Evan.  We  must  express  that  we  do  thus  love  the  Lord  by 
the  acting  of  our  other  affections,  as  by  our  desire  of  most 
near  communion  with  him,  Philip,  i.  23,  and  by  our  delight- 
ing most  in  him.  Psalm  xxxvii.  4;  and  by  our  rejoicing 
most  in  him,  Philip,  iv.  4  ;  and  by  our  fearing  most  to  offend 
him.  Matt,  x.  28  ;  and  by  our  sorrowing  most  for  offending 
him,  Luke  xxii.  62  ;  and  by  being  most  zealous  against  sin, 
and  for  the  glory  of  God,  Rev.  iii.  19.  And  thus  have  I  showed 
you  what  the  Lord  requires  in  the  affirmative  part  of  this  com- 
mandment. 

Neo.  I  pray  you,  sir,  proceed  to  the  negative  part,  and  show 
us  what  the  Lord  forbids  in  this  commandment. 

Evan.  In  this  first  commandment  is  forbidden,  "  ignorance 
of  God,"  Jer.  iv.  22  ;  so  also  is  unbelief,  or  doubting  of  the 
truth  of  God's  word,  Isa.  vii.  9.  And  so  also  is  the  want  of 
fearing  the  threatenings  of  God,  Deut.  xxviii.  58,  and  the 
fearing  the  threatenings  of  men,  either  more,  or  as  much  as  the 
threatenings  of  God,  Isa.  li.  12,  13  ;  and  so  also  is  the  want  of 
trusting  unto  or  relying  upon  the  promises  of  God,  Luke  xii. 
29,  and  the  trusting  or  relying  upon  ourselves,  men's  promises, 
or  any  other  thing,  either  more,  or  as  much  as  we  do  upon 


MODERN  DIVINITY.  275 

God,  Jer.  xvii.  5  ;  Luke  xii.  20.  And  so  also  is  the  want  of 
acknowledging  the  hand  of  God,  in  the  time  of  affliction,  Isa. 
xxvi.  11 ;  and  acknowledging  that  the  rod  can  smite  without 
the  hand  of  God,  Job  xix,  11 ;  and  so  also  is  the  want  of 
humbling  ourselves  before  the  Lord,  Daniel  v.  22  ;  and  pride 
of  heart,  Prov.  xvi.  5.  And  so  also  is  impatience  and  dis- 
contentedness  under  the  chastising  hand  of  God,  Exod.  xvii. 
2  ;  and  not  returning  unto  him  that  smiteth  us,  Isa.  ix.  13  ; 
and  so  also  is  our  forgetfalness  of  God  in  not  acknowledg- 
ing his  merciful  and  bountiful  hand  in  reaching  forth  all 
good  things  unto  us  in  the  time  of  prosperity,  Psalm  Ixxviii. 
11 ;  Deut.  xxxii.  18  ;  and  so  also  is  our  sacrificing  to  our 
own  nets,  Hab.  i.  16,  in  ascribing  the  coming  in  of  our  riches 
to  our  own  care,  pains,  and  diligence  in  our  callings,  Deut. 
viii.  17  ;  and  so  also  is  unthankfulness  to  the  Lord  for  his 
mercies,  Eom.  i.  21  ;  and  so  also  is  our  want  of  love  to  God, 
1  Cor.  xvi.  22  ;  and  our  loving  any  creature  either  more  than 
God,  or  equal  with  God,  Matt.  x.  37  ;  and  so  also  is  our  want 
of  desiring  his  presence.  Job  xxi.  14 ;  and  our  desiring  the 
presence  of  any  creature  either  more  or  so  much  as  God, 
Prov.  vi.  25;  and  so  also  is  our  want  of  rejoicing  in  God, 
Deut.  xxviii.  47 ;  and  our  rejoicing  either  more,  or  as  much 
in  anything  as  in  God,  Luke  x.  20  ;  and  so  also  is  our  want 
of  fearing  to  offend  God,  Jer.  v.  22  ;  and  our  fearing  to  ofiend 
any  mortal  man,  either  more  or  as  much  as  to  offend  God, 
Prov.  xxix.  25  ;  and  so  also  is  our  want  of  sorrow  and  grief 
for  offending  God,  1  Cor.  v.  2 ;  and  our  sorrowing  more,  or 
as  much,  for  any  worldly  loss  or  cross,  as  for  our  sinning 
against  God,  1  Thess.  iv.  15 ;  and  so  also  is  our  want  of  zeal, 
or  our  lukewarmness  in  the  cause  of  God  and  his  truth,  Eev. 
iii.  16 ;  and  our  corrupt,  blind,  and  indiscreet  zeal,  Luke  ix. 
55.  And  thus  have  I  showed  unto  you  what  the  Lord  re- 
quires, and  what  he  forbids  in  this  commandment.  And  now, 
neighbor  Nomologista,  I  pray  you,  tell  me  whether  you  think 
you  keep  it  perfectly  or  no. 

No7n.  Sir,  before  I  tell  you  that,  I  pray  you  tell  me  how 
you  prove  that  the  Lord  in  this  commandment  requires  all 
these  duties,  and  forbids  all  these  sins. 

Evan.  First,  I  know  that  the  Lord  in  this  commandment 
requires  all  these  duties,  because  no  man  can  truly  have  the 
Lord  for  his  God,  except  he  have  chosen  him  for  his  portion  ; 
and  no  man  can  truly  choose  the  Lord  for  his  portion,  before 
he  truly  know  him  ;  and  he  that  does  truly  know  God,  does 
truly  believe  both  his  threaten  ings  and  his  promises;  and  he 


276  THE   MARROW   OP 

that  does  truly  believe  the  Lord's  threatenings,  must  needs 
fear  and  tremble  at  them  ;  and  he  that  does  believe  the  Lord's 
promises,  must  needs  truly  love  him,  for  faith  always  produces 
and  brings  forth  love ;  and  whosoever  does  truly  love  God, 
must  needs  desire  near  communion  with  him  ;  yea,  and  re- 
joice in  communion  with  him ;  yea,  and  fear  to  oftend  him  ; 
yea,  and  sorrow  for  offending  him ;  yea,  and  be  zealous  for 
his  glory. 

Secondly,  I  know  that  all  these  sins  are  forbidden  in  this 
commandment,  because  that  whatsoever  the  mind,  will,  and 
affections  of  a  man  are  set  upon,  or  carried  after,  either  more 
or  as  much  as  after  God,  that  is  another  god  unto  him;  and 
therefore,  if  a  man  stand  in  fear  of  any  creature,  or  fear  the 
loss  of  any  creature,  either  more  than  God,  or  equal  with  God, 
he  makes  that  creature  his  god :  and  if  he  trust  unto,  and  put 
confidence  in  any  creature,  either  more  than  God,  or  equal 
with  God,  that  creature  is  his  god  ;  and  hence  it  is  that  the 
covetous  man  is  called  an  idolater,  Eph.  v.  5  ;  for  that  he 
makes  his  gold  his  hope,  and  says  to  the  fine  gold,  "  Thou  art 
my  confidence,"  Job  xxxi.  24.  And  if  any  man  be  proud  of 
any  good  thing  he  has,  and  do  not  acknowledge  God  to  be 
the  free  giver  and  bestower  of  the  same,  or  if  he  be  impatient 
and  discontented  under  the  Lord's  correcting  hand,  he  makes 
himself  a  god ;  and  if  a  man  so  love  any  creature  as  that  he 
desires  it  being  absent,  or  delights  in  it  being  present,  either 
more  than  God,  or  equal  with  God,  that  creature  is  another 
god  unto  him.  And  hence  it  is,  that  voluptuous  men  are  said 
to  make  their  belly  their  god,  Phil.  iii.  19.  In  a  word,  what- 
soever the  mind  of  man  is  carried  after,  or  his  heart  and  affec- 
tions set  upon,  either  more,  or  as  much  as  upon  God,  that  he 
makes  his  god.  And  therefore  we  may  undoubtedly  conclude, 
that  all  the  sins  before  mentioned,  are  forbidden  in  this  com- 
mandment, 

Nom.  Then  believe  me,  sir,  I  must  confess  that  I  come  far 
short  of  keeping  this  commandment  perfectly. 

Evan.  Yea,  and  so  we  do  all  of  us,  I  am  confident ;  for 
has  not  every  one  of  us  sometimes  questioned  in  our  hearts, 
whether  there  be  a  God  or  no  ?  And  as  touching  the  know- 
ledge of  God,  may  we  not  all  three  of  us  truly  say  with  the 
apostle,  1  Cor.  xiii,  9,  "  We  know  in  part  ?"  And  which  of 
us  has  so  feared  and  trembled  at  the  threatenings  of  God,  and 
at  the  shaking  of  his  rod,  as  we  ought?  Nay,  have  we  not 
feared  the  frowns,  threats,  and  power  of  some   mortal   man, 


MODERN  DIVINITY.  277 

more  than  the  frowns,  threats,  and  power  of  God  ?  It  is  well 
if  it  have  not  appeared  by  our  choosing  to  obey  man  rather 
than  God :  and  which  of  us  has  so  trusted  unto,  and  relied 
upon  the  promises  of  God  in  time  of  need,  as  he  ought  ?  nay, 
have  we  not  rather  trusted  unto  and  relied  upon  men  and 
means,  than  upon  God?  Has  it  not  been  manifested  by  our 
fearing  of  poverty,  and  want  of  outward  things,  when  friends, 
trading,  and  means  begin  to  fixil  us  ;  though  God  has  said,  "  T 
will  not  fail  thee,  nor  forsake  thee  ?"  Heb.  xiii.  5.  And  which 
of  us  has  so  humbled  ourselves  under  the  chastening  and  cor- 
recting hand  of  God  as  we  ought :  nay,  have  we  not  rather 
expressed  abundance  of  pride,  by  our  impatience  and  discon- 
tentedness,  and  want  of  submitting  to  the  will  of  God  ;  and  by 
our  quarrelling  and  contending  with  his  rod?  And  which  of 
us  has  so  acknowledged  God  in  the  time  of  prosperity,  and 
been  so  thankful  unto  him  for  his  blessings,  as  we  ought  ? 
Nay,  have  we  not  rather  at  such  times  forgotten  God,  and 
sacrificed  to  our  own  nets,  saying  in  our  hearts,  if  not  also 
with  our  mouths,  "  I  may  thank  mine  own  diligence,  care,  and 
pains-taking,  or  else  it  had  not  been  with  me  as  it  is  ?"  And 
which  of  us  hath  so  manifested  our  love  to  God,  by  our  de- 
sire of  near  communion  with  him  in  his  ordinances,  and  by  our 
desire  to  be  dissolved  and  to  be  with  him,  as  we  ought?  Nay, 
have  we  not  rather  expressed  our  great  want  of  love  to  him, 
by  our  backwardness  to  prayer,  reading,  and  hearing  his  word, 
and  receiving  the  sacrament,  and  by  our  little  delight  therein, 
and  by  our  unwillingness  to  die  ?  Nay,  have  we  not  manifested 
our  greater  love  to  the  world,  by  our  greater  desires  after  the 
profits,  pleasures,  and  honours  of  the  world,  and  by  our  greater 
delight  therein  than  in  God?  Or  which  of  us  have  so  mani- 
fested our  love  to  God,  by  our  sorrow  and  grief  for  offending 
him,  as  we  ought?  Nay,  have  we  not  rather  manifested  our 
greater  love  to  the  world,  by  our  sorrowing  and  grieving  more 
for  some  worldly  loss  or  cross,  than  for  offending  God  by  our 
sins  ?  Or  which  of  us  have  so  manifested  our  love  to  God,  by 
being  so  zealous  for  his  glory  as  we  ought  ?  Nay,  have  we  not 
rather  expressed  greater  love  to  ourselves,  in  being  more  hot 
and  fiery  in  our  own  cause  than  in  God's  cause?  And  thus 
have  I  endeavoured  to  satisfy  your  desires  concerning  the  first 
commandment. 

Neo.  I  beseech  you,  sir,  proceed  to  do  the  like  concerning 
the  second  commandment,  and  first  tell   us  how  the  first  and 
second  commandments  differ  the  one  from  the  other. 
24 


278  THE   MARROW   OP 


COMMANDMENT    II. 

Evan.  Why,  as  the  first  commandment  teaches  us  to  have 
the  true  God  for  our  God,  and  none  otlier ;  so  the  second  com- 
mandment requireth  that  we  worship  this  true  God  alone, 
with  true  worship :  and  in  this  commandment  likewise,  there 
is  a  negative  part  expressed  in  these  words,  "  Thou  shalt 
not  make  to  thyself  any  graven  image,"  &c.  And  an  affirma- 
tive part  included  in  these  words,  "But  thou  shalt  worship  me 
only  and  purely,  according  to  my  will,  revealed  in  my  word." 

Neo.  T  pray  you  then,  sir,  begin  with  the  affirmative  part, 
and  tell  us  what  be  the  means  of  God's  worship,  prescribed  in 
his  word. 

Evan.  If  we  look  into  the  word  of  God,  we  shall  find  that 
the  ordinary  means  and  parts  of  God's  worship,  are  invoca- 
tions upon  the  name  of  God,  ministry  and  hearing  of  the  word 
of  God,  administration  and  receiving  the  sacraments,  with  all 
helps  and  furtherances  to  the  right  performance  of  the  same. 

But  to  declare  this  more  particularly,  First  of  all,  prayer 
both  public  and  private  is  required  in  God's  word,  as  you  may 
see,  1  Tim.  ii.  8 ;  Acts  ii.  21,  22 ;  Daniel  vi.  10.  Secondly, 
Reading  the  word,  or  hearing  it  read,  both  publicly  and  pri- 
vately, is  required  in  God's  word,  as  you  may  see.  Rev.  i.  3 ; 
Deut.  v.  6.  Thirdly^  Preaching,  and  hearing  of  the  word 
preached,  is  required  in  the  word  of  God,  as  you  may  see, 
2  Kings  iv.  2  ;  1  Thess.  ii.  13.  Fourthly^  The  administration 
and  receiving  the  sacrament  is  required  in  the  word  of  God, 
as  you  may  see,  Matt.  iii.  6,  and  xxvi.  26  ;  1  Cor.  x.  16. 
Fifthly^  Praising  of  God,  in  singing  of  psalms,  both  publicly 
and  privately,  is  required  in  the  word  of  God,  as  you  may  see, 
Col.  iii.  16 ;  James  v.  13.  Sixthly^  Meditation  on  the  word 
of  God  is  required  in  the  word  of  God,  as  you  may  see. 
Psalm  i.  2  ;  Acts  xvii.  11.  Seventhly,  Conference  about  the 
word  of  God  is  required  in  the  word  of  God,  as  you  may  see, 
Mai.  iii.  16.  And,  Lastly,  For  the  better  fitting  and  stirring 
us  up  to  the  right  performance  of  these  duties,  religious  fast- 
ing, both  in  public  and  in  private,  is  required  in  the  word  of 
God,  as  you  may  see,  Joel  i.  14,  and  ii.  15.  And  so  also  is  a 
religious  vow  or  free  promise  made  to  God,  to  perform  some 
outward  work,  or  bodily  exercise  for  some  end,  as  you  may 
see,  Eccl.  v.  3,  4.  And  thus  have  I  shown  you  what  be  the 
means  of  God's  worship  which  he  has  prescribed  in  his  word. 


MODERN   DIVINITY.  279 

Neo.  I  pray  you,  sir,  then  proceed  to  the  negative  part, 
and  tell  us  what  the  Lord  forbiddeth  in  this  commandment. 

Evan.  Well  then,  I  pray  you  understand,  that  in  this  com- 
mandment is  forbidden,  neglecting  of  prayer,  as  you  may  see, 
Psalm  xiv.  4,  And  so  also  is  absenting  ourselves  from  the 
hearing  of  the  word  preached,  or  any  other  ordinance  of  God, 
when  the  Lord  calls  us  thereunto,  as  you  may  see,  Luke  xiv. 
18 — 20.  And  so  also  is  our  rejecting  the  sacrament  of  bap- 
tism, as  you  may  see,  Luke  vii.  80.  And  so  also  is  our  slight- 
ing the  sacrament  of  the  Lord's  Supper,  as  you  may  see,  2 
Chron.  xxx.  10.  And  so  also  is  the  slighting  and  omitting  any 
of  the  other  forenamed  duties,  as  you  may  see.  Psalm  x.  4 ; 
John  iii.  31 ;  Isa.  xxii.  12 — 14.  And  so  also  is  praying  to 
saints  and  angels,  as  you  may  see,  Isa.  Ixiii.  16 ;  Rev.  xix.  10. 
And  so  also  is  the  making  of  images  for  religious  uses,  as  you 
may  see,  Lev.  xix.  4.  And  so  also  is  the  representing  God  by 
an  image,  as  you  may  see,  Exod.  xxxii.  8.  9.  And  so  also  are 
all  carnal  imaginations  of  God  in  his  worship,  as  you  may  see. 
Acts  xvii.  29.  And  so  also  is  all  will  worship,  or  the  worship- 
ping of  God  according  to  our  own  fancy,  as  you  may  see,  1 
Sam.  ix.  10,  13 ;  Col.  ii.  23.  And  thus  have  I  shown  unto 
you  both  what  the  Lord  requireth,  and  what  he  forbiddeth  in 
this  commandment,  and  now,  neighbour  Nomologista,  I  pray 
you,  tell  me  whether  you  keep  it  perfectly  or  no. 

Nom.  Yea,  sir,  I  am  persuaded  that  I  go  very  near  it.  But, 
I  pray  you,  sir,  tell  me  how  you  prove  that  all  these  duties  are 
required,  and  all  these  sins  forbidden  in  this  command- 
ment? 

Evan.  For  the  proof  of  this,  I  pray  you  consider,  that  the 
worshipping  of  false  gods  is  flatly  forbidden  in  the  negative 
part  of  this  commandment,  in  these  words,  "  Thou  shalt  not 
bow  down  thyself  to  them,  nor  serve,  nor  worship  them," 
Exod.  XX.  5.  And  the  worshipping  of  the  true  God  is  im- 
plied and  expressed  in  these  words.  Matt.  iv.  10,  "  Thou 
shalt  worship  the  Lord  thy  God,  and  him  only  shalt  thou 
serve." 

Nom.  But  sir,  how  do  you  prove  that  these  duties  which  you 
have  named  are  parts  of  God's  worship  ? 

Evan.  For  answer  hereunto,  I  pray  you  consider,  that  to 
worship  God,  is  to  tender  up  that  homage  and  respect  that  is 
due  from  a  creature  to  a  Creator;  now,  in  prayer  we  are  said 
to  tender  up  this  homage  unto  him,  and  to  manifest  our  pro- 
fession of  dependence  upon  him  for  all  the  good  we  have,  and 
acknowledge  him  to  be  the  Author  of  all  good ;  and  indeed 


280  THE   MARROW   OF 

prayer  is  such  a  great  part  of  God's  worship,  that  sometimes, 
ill  Scripture,  it  is  put  for  the  whole  worship  of  God.  "  He 
that  calls  upon  the  name  of  the  Lord  shall  be  saved,"  Rom.  x. 
13  ;  that  is,  he  that  worships  God  aright :  Jer.  x.  25,  "  Pour 
out  thy  wrath  upon  the  heathen  that  know  thee  not,  and  on 
the  families  that  call  not  upon  thy  name,"  that  do  not  pray, 
that  do  not  worship  God. 

And  that  hearing  the  word  is  a  part  of  God's  worship  is 
manifest;  because  that  in  hearing  we  do  manifest  our  depend- 
ence upon  God,  for  knowing  his  mind,  and  the  way  to  eternal 
life,  every  time  we  come  to  hear  the  word  of  God,  if  we  know 
what  we  do,  we  do  thus  much,  we  profess  that  we  depend  upon 
the  Lord  God  for  the  knowing  of  his  mind,  and  the  way  and 
rule  to  eternal  life ;  and  besides,  herein  we  also  come  to  wait 
upon  God  in  the  way  of  ordinance,  to  have  that  good  conveyed 
unto  us  by  way  of  an  ordinance,  beyond  what  the  thing  itself 
is  able  to  do,  and  therefore  this  is  worship.  And  that  the  re- 
ceiving the  sacrament  is  a  part  of  God's  worship,  is  manifest, 
in  that  when  we  come  to  receive  these  holy  signs  and  seals,  we 
come  to  present  ourselves  before  God,  and  come  to  God  for  a 
blessing,  in  communicating  unto  us  some  higher  good  than 
possibly  those  creatures  that  we  have  to  deal  with,  are  able  of 
themselves  to  convey  to  us  ;  we  come  to  God  to  have  commu- 
nion with  him,  and  that  we  might  have  the  blessing  of  the  cove- 
nant of  grace  conveyed  unto  us  through  these  things :  and 
therefore  when  we  come  to  be  exercised  in  them,  we  come  to 
worship  God.  The  like  we  might  say  of  the  rest  of  the  duties 
before  mentioned,  but  I  hope  this  may  suffice  to  satisfy  you 
that  they  are  parts  of  God's  worship. 

Nem.  But,  sir,  you  know  that  in  this  commandment  there  is 
nothing  expressly  forbidden  but  the  making  and  worshipping 
of  images,  and  therefore  I  question  whether  all  those  other 
sins  that  you  have  named  be  likewise  forbidden. 

Evan.  But  you  must  know,  that  when  the  Lord  condemneth 
the  chief,  or  greatest  and  most  evident  kind  of  false  worship, 
namely,  the  worship  of  God  at,  or  by  images,  it  is  manifest 
that  he  forbids  also  the  other  kinds  of  false  worship,  see- 
ing this  is  the  head  and  fountain  of  all  the  rest ;  where- 
fore, whatsoever  worships  are  instituted  by  men  or  do  any  way 
hinder  God's  true  worship,  they  are  contrary  to  this  command- 
ment. 

Nom.  Well,  sir,  though  that  these  things  be  so,  yet  for 
all  that,  I  am  persuaded  I  go  very  near  the  keeping  of  this 


MODERN    DIVINITY.  281 

commandment ;  for  I  do  constantly  perform  the  most  of  these 
duties,  and  am  not  guilty  of  doing  the  contrary. 

Evan.  But  thou  must  know,  that  for  the  worshipping  of 
God  aright,  it  is  not  only  required  that  we  do  the  good  which 
he  commands,  and  avoid  the  evil  which  he  forbids,  but 
also,  that  we  do  it  in  obedience  to  God,  to  show  that  we  ac- 
knowledge him  alone  to  be  the  true  God,  who  has  willed 
this  worship  to  be  thus  done  unto  him ;  so  that,  as  I  told 
you  before,  the  word  of  God  must  not  only  be  the  rule  of  our 
actions,  but  also  the  reason  of  them :  we  must  do  all  things 
which  are  delivered  and  prescribed  in  the  ten  commandments, 
even  for  the  love  we  bear  to  God,  and  for  the  desire  we  have 
to  worship  him :  for  except  we  so  do  them,  we  do  them 
not  according  to  the  sentence  and  prescript  of  the  law,  neither 
do  we  please  God  therein.  Wherefore  though  you  have 
prayed  and  heard  the  word  of  God,  and  received  the  sa- 
crament, and  done  all  the  rest  of  the  forenamed  duties,  yea, 
and  though  you  have  not  done  the  contrary,  yet  if  all  this 
has  been  either  because  the  laws  of  the  kingdom  require 
it,  or  in  mere  obedience  to  any  superior,  or  to  gain  the 
praise  and  esteem  of  men,  or  if  you  have  any  way  made 
yourself  your  highest  end,  you  have  not  obeyed  nor  worship- 
ped God  therein;  for,  says  a  judicious  writer,  "If  any  man 
shall  observe  these  things  in  mere  obedience  to  the  king's 
laws,  or  thereby  to  please  holy  men,  and  not  through  an 
immediate  reverence  of  that  heavenly  Majesty  who  has  com- 
manded them,  that  man's  obedience  is  non-obedience  ;  his 
keeping  these  laws  is  no  keeping  them  ;"  because  the  main 
thing  here  intended  is  neglected,  which  is  the  setting  up 
God  in  his  heart;  and  that  which  is  most  of  all  abhorred 
is  practised,  viz :  the  "  fear  of  God  taught  by  the  precepts 
of  men,"  Isa.  xxix.  13.  And  to  this  purpose  that  worthy 
man  of  God  has  this  saying,  "  Take  heed,  says  he,  that  the 
praises  of  men  be  not  the  highest  end  that  thou  aimest  at  ; 
for  if  it  be,  thou  worshippest  men,  thou  dost  make  the  praise 
of  men  to  be  thy  god;  for  whatsoever  thou  dost  lift  up  in  the 
highest  place,  that  is  thy  god,  whatsoever  it  be ;  wherefore, 
if  thou  liftest  up  the  praise  of  men,  and  makest  that  thy  end, 
thou  makest  that  thy  god,  and  so  thou  art  a  worshipper  of 
men,  but  not  a  worshipper  of  God."   (Mayer's  Catechism.) 

Again,  says  he,  "  Take  heed  of  making  self  thy  end.     That 
is,  take  heed  of  aiming  at  thine  own   peace,  and   satisfying 
thine  own  conscience  in  the  performance  of  duties."    It   is 
24* 


282  THE  MABROW  OP 

true,  says  he,  when  we  perform  duties  of  God's  worship,  we 
may  be  encouraged  thereunto  by  the  expectations  of  good 
to  ourselves,  yet  we  must  look  higher,  we  must  look  at  the 
honour  and  praise  of  God ;  it  is  not  enough  to  do  it  merely 
to  satisfy  conscience ;  thy  main  end  must  be,  that  thou  maj'est, 
by  the  performance  of  the  duty,  be  fitted  to  honour  the  name 
of  God,  otherwise  we  do  them  not  for  God  but  for  ourselves, 
which  the  Lord  condemns,  Zech.  vii,  5,  6.  And  now,  neigh- 
bour Nomologista,  I  pray  you,  let  me  ask  you  once  again, 
whether  you  think  you  keep  this  commandment  perfectly 
or  no, 

Nom.  No,  believe  me,  sir,  I  do  now  begin  to  fear  I  do 
not. 

Evan.  If  you  make  any  question  of  it,  I  would  entreat  you 
to  consider  with  yourself,  whether  you  have  not  gone  to  the 
church  on  the  Lord's  day  to  hear  the  word  of  God,  and  to 
receive  the  sacrament,  and  do  other  duties,  because  the  laws 
of  the  kingdom  require  it,  or  because  your  parents  or  masters 
have  required  it,  or  because  it  is  a  custom  to  do  so,  or,  be- 
cause you  conceive  it  to  be  a  credit  for  you  to  do  so.  And 
I  pray  you  also  to  consider,  whether  you  have  not  abstained 
from  worshipping  of  images,  and  other  such  idolatrous  and 
superstitious  actions  which  the  Papists  use,  merely  because 
the  laws  of  the  land  wherein  you  live  do  condemn  such 
things.  And  I  pray  you  also  consider  whether  you  have  not 
been  sometimes  zealous  in  prayer  in  the  presence  and  com- 
pany of  others,  to  gain  their  praise  and  approbation  ;  have 
you  not  desired  that  they  should  think  you  to  be  a  man  of 
good  gifts  and  parts?  And  have  you  not  in  that  regard 
endeavoured  to  enlarge  yourself?  And  have  you  not  some- 
times performed  duties  merely  because  otherwise  conscience 
would  not  let  you  be  quiet  ?  And  have  you  not  sometimes 
fasted  and  prayed,  and  humbled  yourself,  merely  or  chiefly 
in  hopes  that  the  Lord  would,  for  your  so  doing,  prevent  or 
remove  some  judgment  from  you,  or  grant  you  some  good 
thing  which  you  desire?  Now,  I  beseech  you,  answer  me 
truly  and  plainly,  whether  you  do  not  think  you  have  done 
so. 

Nom.  Yea,  believe  me,  sir,  I  think  I  have. 

Evan.  Then  have  you  in  all  these  things  honoured  and 
worshipped  your  parents,  your  masters,  your  magistrates,  your 
neighbours,  your  friends,  and  yourself,  as  so  many  false 
gods,  instead  of  the  true  God ;  and  therein  have  been  guilty 
of  a  breach  of  the  second  commandment. 


MODERN   DIVINITY.  283 

Neo.  I  pray  you,  sir,  proceed  to  speak  of  the  third  com- 
mandment, as  yon  have  done  of  the  first  and  second  ;  and  first, 
tel]  us  how  the  second  and  third  commandments  differ. 


COMMANDMENT  III. 

Evan.  Why,  as  the  Lord  in  the  second  commandment 
doth  require  that  we  worship  him  alone  by  true  means,  so 
does  he  in  the  third  commandment  require  that  we  use  the 
means  of  his  worship  after  a  right  manner,  that  so  they  may 
not  be  used  in  vain,  Matt.  xv.  9.  And  in  this  commandment 
likewise,  there  is  a  negative  part  expressed  in  these  words, 
"Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain." 
And  that  is,  thou  shalt  not  profane  it,  by  using  my  titles, 
attributes,  ordinances,  works,  ignorantly,  irreverently,  or 
after  a  formal,  superstitious  manner.  And  an  affirmative 
part,  included  in  these  words,  "  But  thou  shalt  sanctify  my 
name,"  Isa.  viii.  13 ;  by  using  my  titles,  attributes,  ordinances, 
works,  and  religion,  with  knowledge,  reverence,  and  after  a 
spiritual  manner,  John  iv.  24, 

Neo.  I  pray  you,  sir,  begin  with  the  affirmative  part,  and 
first  tell  us  what  the  Lord  requires  in  this  commandment. 

Evan.  The  Lord  in  this  commandment  doth  require,  that 
we  sanctify  his  name  in  our  hearts,  with  our  tongues,  and  in 
our  lives,  by  thinking,  conceiving,  speaking,  writing,  and 
walking,  so  as  becomes  the  excellency  of  his  titles,  attributes, 
ordinances,  works,  and  religion. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord  in 
regard  to  his  titles  ? 

Evan.  By  thinking,  conceiving,  speaking,  and  writing  holily, 
reverently,  and  spiritually  of  his  titles,  Lord  and  God, 
Deut.  xxviii.  58.  And  this  we  do  when  we  meditate  on  them, 
and  use  them  in  our  speeches  and  writings  with  an  inward 
spiritual  fear  and  trembling,  to  the  glory  of  God  and  good  of 
men,  Jer.  v.  22. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord,  in 
regard  of  his  attributes  ? 

Evan.  By  thinking,  conceiving,  speaking,  and  writing  holily, 
reverently,  and  spiritually  of  his  power,  wisdom,  justice,  mer- 
cy, and  patience,  Psalm  civ.  1,  and  ciii.  6,  8.  And  this  we  do 
when  we  think,  speak,  and  write  of  them  after  a  careful,  re- 
verent, and  spiritual  manner,  and  apply  them  to  such  good  uses 
for  which  the  Lord  has  made  them  known,  Psalm  xxxvii.  30. 


284  THE   MARROW   OF 

Neo.  And  in  which  of  God's  ordinances  are  we  to  sanctify 
his  name  ? 

Evan.  In  every  one  of  his  ordinances,  and  especially  in  tho 
three  great  ordinances,  prayer,  preaching,  and  hearing  the 
word,  and  administering  and  receiving  the  sacraments. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord  in 
prayer  ? 

Evan.  In  prayer  we  are  to  sanctify  the  name  of  the  Lord 
in  our  hearts,  and  with  our  tongues,  in  calling  upon  his  name 
after  a  holy,  reverent,  and  spiritual  manner ;  and  this  we  do 
when  our  prayers  are  the  speech  of  our  souls,  and  not  of  our 
mouths  only  ;  and  that  is,  when  in  prayer  we  lift  up  our 
hearts  unto  God,  Psalm  xxv.  1 ;  and  pour  them  out  unto  him, 
Psalm  Ixii.  8  ;  and  when  we  pray  with  spirit,  and  with  un- 
derstanding also,  1  Cor,  xiv.  15 ;  and  with  humility.  Gen.  xviii. 
27,  and  xxxii.  10  ;  Luke  xviii.  13 ;  and  with  fervency  of 
spirit,  James  v.  16;  and  out  of  a  sense  of  our  own  wants, 
James  i.  5;  and  with  a  special  faith  in  the  promises  of  God, 
Matt.  xxi.  22. 

Neo.  And  how  are  you  ministers  to  sanctify  the  name  of 
the  Lord  in  preaching  his  word  ? 

Evan.  We  are  to  sanctify  the  name  of  the  Lord  in  our 
hearts,  and  wnth  our  tongues,  in  preaching  after  a  holy,  re- 
verent, and  spiritual  manner ;  and  this  we  do  when  the  word 
is  preached,  not  only  outwardly,  by  the  body,  but  also 
inwardly  with  the  heart  and  soul  :  when  the  heart  and  soul 
preaches,  then  is  the  ministry  of  the  word,  on  the  minister's 
part,  used  after  an  holy  and  spiritual  manner,  and  that  is, 
when  we  preach  in  demonstration  of  the  Spirit,  1  Cor.  ii.  4; 
and  in  sincerity,  2  Cor.  ii.  17  ;  and  faithfully  without  respect 
of  persons,  Deut.  xxxiii.  9  ;  and  with  judgment  and  discre- 
tion. Matt,  xxiv.  49 ;  and  with  authority  and  power.  Matt, 
vii.  29;  and  with  zeal  to  God's  glory,  John  vii.  18;  and  with 
a  desire  of  the  people's  salvation,  2  Cor.  xi.  2. 

Neo.  And  how  are  we  hearers  to  sanctify  the  name  of  the 
Lord  in  hearing  his  word? 

Evan.  In  hearing  it  after  an  holy,  reverent,  and  spiritual 
manner;  and  this  you  do  when  your  heart  and  soul  hears  the 
word  of  God ;  and  that  is  when  you  set  yourselves  in  the 
presence  of  God.  Acts  x.  33 ;  and  when  you  look  upon  the 
minister  as  God's  messenger  or  ambassador,  2  Cor.  v.  20, 
and  so  hear  the  word  as  the  word  of  God,  and  not  as  the 
word   of  man,    1    Thess.   ii.   13 ;   with    reverence    and    fear, 


MODERN   DIVINITY.  285 

Isa.  Ixvi.  2  ;  and  with  a  ready  desire  to  learn,  Acts  xvii.  11 ; 
and  with  attention,  Acts  viii.  6 ;  and  with  alacrity,  without 
wearisomeness  or  sleepiness,  Acts  xx.  9. 

Neo.  And  how  are  you  ministers  to  sanctify  the  name  of 
the  Lord  in  administering  the  sacraments  ? 

Evan.  By  administering  them  after  an  holy,  reverent,  and 
spiritual  manner  ;  and  that  is,  when  we  administer  them  with 
our  hearts  or  souls,  according  to  Christ's  institution.  Matt. 
XX vi.  26  ;  to  the  faithful  in  profession  at  least,  1  Cor.  x. 
16 ;  and  with  a  hearty  desire  that  may  become  profitable  to 
the  receivers. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord  in 
receiving  the  sacraments? 

Evan.  This  we  do  when  we  rightly  and  seriously  examine 
ourselves  aforehand,  1  Cor.  xi ;  and  rightly  and  seriously 
mind  and  consider  of  the  sacramental  union  of  the  sign,  and 
the  thing  signified,  and  do  in  our  hearts  perform  those  inward 
actions  which  are  signified  by  the  outward  actions.  Acts  viii. 
37,  38  ;  1  Cor.  x.  6. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord  in 
regard  of  his  works  ? 

Evan.  In  thinking  and  speaking  of  them  after  a  wise,  re- 
verent, and  spiritual  manner  ;  and  this  we  do  when  we  medi- 
tate and  make  mention,  in  our  speeches  and  writings,  of  the 
inward  works  of  God's  eternal  election  and  reprobation, 
with  wonderful  admiration  of  the  unsearchable  depths  thereof, 
Eom.  xi.  33,  34 ;  and  when  we  meditate  in  our  hearts  of  the 
works  of  God's  creation  and  administration,  and  make  men- 
tion of  them  in  our  words  and  writings,  so  as  that  we  acknow- 
ledge therein  his  wisdom,  power,  and  goodness,  Rom.  i.  19, 
20;  Psalm  xix.  1;  and  acknowledging  the  workmanship  of 
God  therein,  do  speak  honourably  of  the  same,  Psalm  cxxxix. 
14  ;  Gen.  i.  31. 

Neo.  And  how  are  we  to  sanctify  the  name  of  the  Lord  in 
regard  of  his  religion  ? 

Evan.  By  holy  profession  of  his  true  religion,  and  a  con- 
versation answerable  thereunto,  to  the  glory  of  God,  the  good 
of  ourselves  and  others.  Matt.  v.  16 ;  1  Pet.  ii.  12. 

Neo.  And,  sir,  are  we  not  also  to  sanctify  the  name  of  God 
by  swearing  thereby  ? 

Evan.  Yea,  indeed,  that  was  well  remembered;  we  are  to 
sanctify  the  name  of  the  Lord  in  our  hearts,  and  with  our 
tongues  in  swearing  thereby,  after  a  holy,  religious,  and  spi- 


286  THE   MARKOW  OF 

ritual  manner ;  and  this  we  do  when  the  magistrate  requires 
an  oath  of  us  by  the  order  of  justice,  that  is,  not  against  piety 
or  charity.  Gen.  xliii.  3  ;  1  Sam.  xxiv.  21,  22  ;  and  when  we 
swear  in  truth,  Jer.  iv.  2 ;  that  is,  when  we  are  persuaded  in 
our  conscience  the  thing  we  swear  is  truth,  and  swear  simply 
and  plainly,  without  fraud  or  deceit,  Psalm  xv.  4,  and  xxiv.  4 ; 
and  when  we  swear  in  judgment,  that  is,  when  we  swear  with 
deliberation,  well  considering  both  the  nature  and  greatness 
of  an  oath,  viz :  that  God  is  thereby  called  to  witness  the 
truth,  and  judge  and  punish  us  if  we  swear  falsely,  Gal.  i.  20  ; 
2  Cor.  i.  23  ;  and  when  we  swear  in  righteousness,  that  is, 
when  the  thing  we  swear  is  lawful  and  just,  and  when  our 
swearing  is,  that  God  may  be  glorified,  Joshua  vii.  19  ;  our 
neighbour  satisfied,  controversies  ended,  Heb.  vi.  16  ;  our  own 
innocency  cleared,  Exod.  xxii.  11 ;  and  our  duty  discharged,  1 
Kings  viii.  31. 

Neo.  Well,  sir,  now  I  pray  you,  proceed  to  the  negative 
'part,  and  tell  us  what  the  Lord  forbiddeth  in  this  command- 
ment. 

Evan.  As  the  Lord  in  the  affirmative  part  of  this  com- 
mandment doth  require  that  we  sanctify  his  name  in  our 
hearts,  with  our  tongues,  and  in  our  lives,  by  thinking,  con- 
ceiving, speaking,  writing,  and  walking,  so  as  becomes  the 
excellency  of  his  titles,  attributes,  ordinances,  and  religion  ; 
so  doth  he  in  the  negative  part  thereof  forbid  the  profanation 
of  his  name,  by  doing  the  contrary. 

Neo.  Well  then,  sir,  I  pray  you  first  tell  us  how  the  titles 
of  God  are  profanely  abused. 

Evan.  They  are  profanely  abused  divers  ways ;  as  first,  by 
thinking  irreverently  of  them,  or  using  them  in  our  common 
talk,  or  in  our  writings,  after  a  rash,  careless  and  irreverent 
manner.  Psalm  1.  22  ;  Eom.  i.  21  ;  as  when  in  foolish  admira- 
tion we  say.  Good  God !  Good  Lord !  Lord  have  mercy  on  us, 
what  a  thing  is  this  ?  and  the  like ;  or  when  by  the  way  of 
idle  wishes  or  imprecations  we  say,  "  The  Lord  be  my 
judge !"  Gen.  xvi.  5  ;  or,  I  pray  God  I  may  never  stir,  if 
such  a  thing  be  not  so,  and  the  like ;  or  when  by  way  of 
vain  swearing,  we  mingle  our  speeches,  and  fill  up  our  sen- 
tences with  needless  oaths,  as,  Not  so,  by  my  faith !  and 
the  like.  Matt.  v.  34;  James  v.  12;  or  when  by  way  of 
jesting,  or  after  a  formal  manner  we  say,  God  be  thanked, 
God  speed,  God's  name  be  praised,  and  the  like,  2  Sam. 
xxiii.  21. 


MODERN"   DIVINITY.  287 

Neo.  And  I  pray  you,  sir,  how  are  the  attributes  of  God  pro- 
fanely abused  ? 

Evan.  The  attribute  of  God's  power  is  profanely  abused, 
either  by  calling  it  into  question,  2  Kings  vii.  2,  or  by  thinking, 
speaking,  or  writing  of  it  carnally,  carelessly,  or  contemptu- 
ously. Psalm  xii,  4 ;  Exod.  v.  2,  And  the  attribute  of  God's 
providence  is  abused  either  by  murmuring  thereat  in  our 
hearts,  Deut.  xv.  9,  or  by  speaking  grudgingly  against  it  under 
the  name  of  fortune  or  chance,  in  saying.  What  a  misfortune 
was  this !  What  a  mischance  Was  that !  and  the  like.  Deut. 
i.  27  ;  1  Sam.  vi.  9.  And  the  attribute  of  God's  justice  is  pro- 
fanely abused,  either  by  thinking  or  saying,  that  God  likes  sin 
or  wicked  sinners.  Psalm  1.  21 ;  Mai.  iii.  15.  And  the  attri- 
bute of  God's  mercy  is  profanely  abused,  either  in  presuming 
to  sin,  upon  hopes  that  God  will  be  merciful,  or  by  speaking 
basely  and  contemptuously  thereof,  as  when  we  say,  speaking 
of  some  trifling  thing,  It  is  not  worth  God-a-mercy.  And 
the  attribute  of  God's  patience  is  profanely  abused  by  thinking 
or  saying  upon  occasion  of  his  forbearance  to  punish  for  a 
time,  that  he  will  neither  call  us  to  an  account,  nor  punish  us 
for  our  sins.     Kom.  ii.  4. 

Neo.  Now,  sir,  I  pray  you  proceed  to  show  how  God's  name 
is  profanely  abused  in  his  ordinances ;  and  first  of  all  begin 
with  prayer. 

Evan.  God's  name  is  profanely  abused  in  prayer,  either  by 
praying  ignorantly,  without  the  true  knowledge  of  God  and 
his  will,  Acts  xvii.  23  ;  Matt.  xx.  22 ;  or  when  we  pray  with 
the  mouth  only,  and  not  with  the  desires  of  our  hearts  agree- 
ing with  our  words,  Hos.  iii.  14 ;  Psalm  Ixxviii.  36  ;  and  when 
we  pray  drowsily  and  heavily  without  fervency  of  spirit,  Matt, 
xxvi.  41 ;  and  when  we  pray  with  wandering  worldly  thoughts, 
Rom.  xii.  12  ;  and  when  we  pray  with  any  conceit  of  our  own 
worthiness,  Luke  xviii.  9,  11  ;  and  when  we  pray  without  faith 
in  the  promises  of  God,  James  i.  6. 

Neo.  And  how  is  God's  name  profanely  abused  in  hearing  or 
reading  his  word? 

Evan.  God's  name  is  hereby  abused,  when  we  hear  it  or 
read  it,  and  do  not  understand  it.  Acts  viii.  30  ;  and  when  we 
hear  it  only  with  the  outward  ears  of  our  bodies,  and  not  also 
with  the  inward  ears  of  our  heart  and  soul ;  and  this  we  do 
when  we  read  it  or  hear  it  with  our  hearts  full  of  wandering 
thoughts,  Ezek.  xxxiii.  30  ;  and  we  read  it,  or  hear  it  with 
dull,  drowsy,  and  sleepy  spirits ;  and  when  in  hearing  of  it  we 


288  THE  MARROW  OF 

rather  conceive  it  to  be  the  word  of  a  mortal  man  that  deli- 
vers it,  than  the  word  of  the  great  God  of  heaven  and  earth, 
1  Thess.  ii.  13  ;  and  when  we  do  not  with  our  hearts  believe 
every  part  and  portion  of  that  word  which  we  read  or  hear, 
Heb.  iv.  2  ;  and  when  we  do  not  humbly  and  heartily  subject 
ourselves  to  what  we  read  or  hear,  2  Kings  xxii.  19 ;  Isa.  Ixii. 
2. 

Neo.  And  how  is  the  Lord's  name  profanely  abused  in  re- 
ceiving the  sacrament  of  the  Lord's  supper  ? 

Evan.  This  we  do  when  we  either  through  want  of  know- 
ledge cannot  examine  ourselves,  or  through  our  own  negligence 
do  not  examine  ourselves,  before  we  eat  of  that  bread,  and 
drink  of  that  cup,  1  Cor.  xi.  28  ;  and  when  we,  in  the  act  of  re- 
ceiving, do  not  mind  the  spiritual  signification  of  the  sacra- 
ment, but  do  either  terminate  our  thoughts  in  the  elements 
themselves,  or  else  suffer  them  to  rove  and  run  out  to  some 
other  object,  Luke  xxii.  19  ;  and  when,  after  receiving,  we  do 
not  examine  ourselves  what  communion  we  have  had  with 
Christ  in  that  ordinance,  nor  what  virtue  we  have  found  flow- 
ing out  from  Christ  into  our  own  souls,  by  means  of  that  ordi- 
nance, 2  Cor,  xiii.  5. 

Neo.  And  how  is  the  name  of  the  Lord  profanely  abused  in 
taking  of  an  oath  ? 

Evan.  This  we  do,  when  we  call  the  Lord  to  be  a  witness 
of  vain  and  frivolous  things,  by  our  usual  swearing  in  our 
common  talk,  Hos.  iv.  2 ;  Jer.  xxiii.  10 ;  and  when  we  call  God 
to  be  a  witness  of  our  furious  anger  and  wicked  purpose,  as 
when  we  swear  we  will  be  revenged  on  such  a  man,  and  the 
like,  1  Sam.  xiv.  39,  and  xxv.  34 ;  and  when  we  call  God  to 
be  a  witness  to  our  swearing  falsely.  Lev.  xix.  12  ;  Zech.  v.  4; 
and  when  we  swear  by  the  mass,  or  by  our  faith,  or  troth,  or 
by  the  rood,  or  by  anything  else  that  is  not  God,  Jer.  v.  7  ; 
Matt.  V.  34—37. 

Neo.  And  how  is  the  name  of  God  profanely  abused  as 
touching  his  works  ? 

Evan.  When  we  either  take  no  notice  of  his  works  at  all, 
or  when  we  think  and  speak  otherwise  of  them  than  we  have 
warrant  from  his  word  to  do  ;  as  when  we  do  not  speak  of  the 
inward  works  of  God's  election  and  reprobation,  and  are  called 
thereunto,  and  when  we  murmur  and  cavil  thereat,  Rom.  ix. 
20  ;  and  when  we  either  do  not  at  all  mind  the  works  of 
his  creation  and  administration,  or  do  not  take  occasion 
thereby  to  glorify  the  name  of  God,  Psalm  xix.  1 ;  Rom. 
i.  21. 


MODERN   DIVINITY.  289 

Neo.  And  how  is  the  name  of  God  profanely  abused  in  re- 
spect of  his  religion? 

Evan.  When  our  conversation  is  not  agreeable  to  our  pro- 
fession, 2  Tim.  iii.  5;  and  that  either  when  in  respect  of 
God  it  is  but  hypocrisy,  or  in  respect  of  men  we  walk  offen- 
sively ;  for  if  we  live  scandalously  in  the  profession  of  religion, 
we  cause  the  name  of  God  to  be  profaned  by  them  that  are 
without,  Rom.  ii.  24,  and  become  stumbling  blocks  to  our 
weak  brethren,  Rom.  xiv.  13. 

And  now,  neighbour  Nomologista,  I  pray  you,  tell  me 
whether  you  think  you  keep  this  commandment  perfectly  or 
no. 

Norn.  Sir,  to  tell  you  the  truth,  I  had  not  thought  that  the 
name  of  God  had  signified  any  more  than  his  titles.  Lord  and 
God. 

Evan.  Aye,  but  you  are  to  know  that  the  name  of  God  in 
Scripture  signifies  all  those  things  that  are  affirmed  of  God,  or 
any  thing  whatsoever  it  is,  whereby  the  Lord  makes  himself 
known  to  men. 

Norn.  Tlien  believe  me,  sir,  I  have  come  far  short  of  keep- 
ing this  commandment  perfectly,  and  so  does  every  man  else, 
I  am  persuaded. 

Evan.  I  am  of  your  mind,  for  where  is  the  man  that  hath 
and  doth  so  meditate  on  God's  titles,  and  use  them  in  his 
speeches  and  writings,  with  such  reverence,  fear  and  trem- 
bling, as  he  ought?  Or  what  man  is  he  that  can  truly  say, 
he  never  in  all  his  life  thought  on  them,  or  used  them  in  his 
common  talk,  either  rashly,  carelessly,  or  irreverently  ?  I  am 
sure,  for  my  own  part,  I  cannot  say  so ;  for,  alas  !  in  the  time 
of  mine  ignorance,  I  used  many  times  to  say,  by  way  of  foolish 
admiration,  Good  Lord !  Good  God  !  Lord  have  mercy  on  me, 
what  a  thing  is  this  ?  Yea,  and  I  also  many  times  used  to  say, 
I  pray  God  I  may  never  stir  if  such  a  thing  be  not  so !  Yea, 
and  I  have  divers  times  said.  The  Lord  be  with  you,  and  speed 
you !  and,  The  Lord's  name  be  praised !  after  a  formal  cursory 
manner,  my  thoughts  being  exercised  about  something  else  all 
the  while. 

And  where  is  the  man  that  has  always  thought,  conceived, 
spoken,  and  written  so  holily,  reverently,  and  spiritually,  of 
the  Lord's  power,  wisdom,  justice,  mercy,  and  patience,  as  he 
ought  ?  Nay,  what  man  is  he  that  can  truly  say,  he  never  in 
all  his  life  called  the  attribute  of  the  Lord's  power  into  ques- 
tion, nor  ever  murmured  at  any  act  or  passage  of  God's  pro- 
25 


290  THE   MARROW   OF 

vidence,  nor  ever  presumed  to  sin,  upon  hopes  that  God  would 
be  merciful  unto  him  ?     1  am  sure  I  cannot  truly  say  so. 

And  where  can  we  find  the  man  that  can  truly  say,  he  has 
always  read  and  heard  the  word  of  God  after  a  holy,  reverent, 
and  spiritual  manner  ?  Nay,  where  is  the  man  that  has  not 
sometimes  both  heard  it  and  read  it  after  a  formal,  cursory, 
and  unprofitable  manner  ?  Is  there  any  man  that  can  truly 
say  he  has  always  perfectly  understood  whatsoever  he  has  read 
and  heard — and  that  has  not  sometimes  heard  more  with  the 
outward  ears  of  his  body,  than  with  the  inward  ears  of  his 
heart  and  soul — and  that  was  never  dull  and  drowsy,  if  not 
sleepy,  in  the  time  of  hearing  and  reading — and  that  had  never 
a  worldly,  nor  wandering  thought  to  come  in  at  that  time — and 
that  never  had  the  least  doubting  or  questioning  the  truth  of 
what  he  had  read  or  heard  ?  I  am  sure,  for  my  own  part,  I 
have  been  faulty  many  of  these  ways. 

And  is  it  possible  to  find  a  man  that  can  truly  say,  he  has 
always  called  upon  the  name  of  the  Lord  after  a  holy,  re- 
verent, and  spiritual  manner,  or  has  not  rather  many  times 
prayed  after  a  carnal,  unholy,  or  sinful  manner  ?  Where 
is  the  man  that  has  always  had  a  perfect  knowledge  of  God 
and  of  his  will  in  prayer,  and  whose  heart  has  always  gone 
along  with  his  w.ords  in  prayer,  and  that  never  was  drowsy 
nor  heavy,  never  had  wandering  thoughts  in  prayer,  and 
that  never  had  the  least  conceit  that  God  would  grant  him 
anything  for  his  prayer's  sake,  and  that  never  had  the 
least  doubting  or  questioning  in  his  heart,  whether  God 
would  grant  him  the  thing  he  asked  in  prayer.  I  am  sure, 
for  my  own  part,  I  can  scarce  clear  myself  from  any  of 
these. 

And  can  any  man  truly  say  he  has  always  received  the  sa- 
crament after  a  holy,  reverent,  and  spiritual  manner  ?  Nay, 
has  not  every  man  rather  cause  to  acknowledge  the  contrary  ? 
Is  there  a  man  to  be  found  that  has  always  seriously  and 
rightly  examined  himself  beforehand,  and  that  has  always, 
rightly,  with  his  heart,  performed  all  those  inward  actions  that 
are  signified  by  the  outward;  or  has  not  every  man  and 
woman  rather  cause  to  confess,  that  either  for  want  of  know- 
ledge, or  through  their  own  negligence,  they  have  not  so  ex- 
amined themselves  as  they  ought,  nor  so  actuated  their  faith, 
nor  minded  the  spiritual  signification  of  the  outward  elements, 
in  the  time  of  receiving  the  sacrament  as  they  ought,  nor  so 
examined  themselves,  after  receiving,  what  benefit  they  have 


MODERN   DIVINITY.  291 

got  to  their  soul  thereby  ?  I  am  sure  I  have  cause  to  confess 
all  this. 

And  where  shall  we  find  a  man  that  has  always  sanctified 
the  name  of  the  Lord  in  his  heart,  and  with  his  tongue,  by 
swearing  after  a  holy,  religious,  and  spiritual  manner;  or 
rather,  have  not  most  men  that  have  been  called  to  take  an 
oath,  profaned  the  name  of  the  Lord,  either  by  swearing  igno- 
rantly,  falsely,  maliciously,  or  from  some  base  and  wicked 
end  ?  And  1  think  it  is  somewhat  hard  to  find  a  man  that 
never  in  all  his  life  did  swear,  either  by  his  faith,  or  by  his 
troth,  by  the  mass,  or  by  the  rood.  I  am  sure  I  am  not  the 
man  ;  and  he  is  a  rare  man  that  can  truly  say,  he  has  always 
sanctified  the  name  of  God  in  his  heart,  and  with  his  tongue, 
by  admiring  and  acknowledging  the  wisdom,  power,  and 
goodness  of  God  manifested  in  his  works,  for  it  is  to  be  feared 
that  most  men  do  either  take  no  notice  at  all  of  the  works  of 
God,  or  else  do  think  and  speak  of  them  otherwise  than  the 
word  of  God  warrants  them  to  do.  I  am  sure  I  am  one  of 
these  most. 

And  he  is  a  precious  man  that  has  always  so  sanctified  the 
name  of  the  Lord,  by  a  holy  and  unblamable  conversation  as 
he  ought ;  for,  alas !  many  professors  of  religion,  by  their 
fruitless  and  offensive  walking,  do  either  cause  the  enemies  of 
God  to  speak  evil  of  the  ways  of  God,  or  else  do  thereby  cause 
their  weak  brother  to  stumble :  it  is  well  if  I  never  did  so ; 
and  thus  have  I  also  endeavoured  to  satisfy  your  desires  con- 
cerning the  third  commandment. 

Neo.  1  beseech  you,  sir,  proceed  to  speak  of  the  fourth  com- 
mandment as  you  have  done  of  the  other  three. 

COMMANDMENT   IV. 

Evan.  Well,  then,  I  pray  you  consider,  that  as  the  Lord  in 
the  third  commandment  doth  prescribe  the  right  manner  how 
he  will  be  worshipped,  so  doth  he  in  the  fourth  commandment, 
set  down  the  time  when  he  will  be  most  solemnly  worshipped, 
after  the  right  manner ;  and  in  this  commandment  there  is  an 
afiirmative  part,  expressed  in  these  words,  "Remember  the 
Sabbath  day  to  keep  it  holy,"  &c. :  that  is,  remember  that 
the  seventh  day  in  every  week  be  set  apart  from  worldly  things 
and  business,  and  be  consecrated  to  God  by  holy  and  hea- 
venly employments ;  and  a  negative  part,  expressed  also  in 
these  words,  "  In  it  thou  shalt  not  do  any  work,"  &c.  That 
is,  thou  shalt  not  on  that  day  do  any  such  thing  or  work  as 
doth  any  way  hinder  thee  from  keeping  an  holy  rest  unto  God, 


292  THE   MARROW   OP 

Neo.  I  pray  you,  sir,  begin  with  the  affirmative  part,  and 
first  tell  us  what  the  Lord  requires  of  us  in  this  command- 
ment. 

Evan.  In  this  fourth  commandment  the  Lord  requires  that 
we  finish  all  our  works  in  the  space  of  six  days,  Deut.  v.  13, 
and  think  on  the  seventh  day  before  it  come,  and  prepare  for 
it,  Luke  xxiii.  54,  and  rise  early  on  that  day  in  the  morning, 
Psalm  xcii.  2  ;  Mark  i,  35,  38,  39.  Yea,  and  the  Lord  re- 
quires that  we  fit  ourselves  for  the  public  exercises  by  prayer, 
reading,  and  meditation,  Eccl.  v.  1 ;  Isa.  vii.  10 ;  and  that  we 
join  with  the  minister  and  people  publicly  assembled,  with  as- 
sent of  mind,  and  fervency  of  affection  in  prayer,  Acts  ii.  42 ; 
in  hearing  the  word  read  and  preached.  Acts  xiii,  14,  15,  44; 
in  singing  of  Psalms,  1  Cor,  xiv.  15,  16;  Col.  iii.l6;  in  the 
sacrament  of  baptism,  Luke  i.  58,  59 ;  and  in  the  sacrament 
of  the  Lord's  Supper,  so  often  as  it  shall  be  administered  in 
that  congregation  whereof  we  are  members,  1  Cor.  xi.  26. 

Then  afterwards,  when  we  come  home,  the  Lord  requires 
that  we  seriously  meditate  on  that  portion  of  the  word  of 
which  we  have  heard.  Acts  xvii.  11,  and  repeat  it  to  our  fam- 
ilies, Deut.  vi.  7,  and  confer  of  it  with  others,  if  there  be  oc- 
casion, Luke  xxiv.  14, 17  ;  and  that  we  crave  his  blessing  when 
we  have  done  all  this,  John  xvii.  17. 

Neo.  And  is  this  all  that  the  Lord  requires  us  to  do  on  that 
day? 

Evan.  No ;  the  Lord  also  requires  that  we  do  works  of 
mercy  on  that  day,  as  to  visit  the  sick,  and  do  them  what  good 
we  can,  Neh.  viii.  12  ;  Mark  iii.  3 — 5,  and  relieve  the  poor  and 
needy,  and  such  as  be  in  prison,  Luke  xiii.  16,  and  labour  to 
reconcile  those  that  be  at  variance  and  discord.  Matt.  v.  9. 

And  the  Lord  doth  permit  us  to  do  works  of  instant  neces- 
sity on  that  day,  as  to  travel  to  places  of  God's  worship,  2 
Kings  iv.  23  ;  to  heal  the  diseased,  Hos.  vi.  6 ;  Matt.  xii.  7, 
12 ;  to  dress  food  for  the  necessary  preservation  of  our  tem- 
poral lives,  Exod.  i.  1 ;  to  tend  and  feed  cattle,  Matt.  xii.  11 ; 
and  such  like. 

Neo.  I  pray  you,  sir,  proceed  to  the  negative  part,  and  tell 
us  what  the  Lord  forbiddeth  in  this  commandment. 

Evan.  In  this  commandment  the  Lord  forbiddeth  idleness 
or  sleeping  more  on  the  Lord's  day  in  the  morning,  than  is  of 
necessity,  Matt.  xx.  6 ;  and  he  also  forbiddeth  us  to  labour  in 
our  particular  callings,  Exod.  xvi.  28 — 30  ;  and  he  also  for- 
biddeth us  to  talk  about  our  worldly  affairs  and  business  on 
that  day,  Amos  viii.  5  ;  Isa.  Iviii.  13 ;  and  he  also  forbiddeth 


MODERN   DIVINITY.  293 

US  to  travel  any  journey  about  our  worldly  business  on  that 
day,  Matt.  xxiv.  20 ;  or  keep  any  fairs  or  markets  on  tliat  day, 
Neh.  xiii.  16,  17 ;  or  to  labour  in  seed  time  and  harvest  on 
that  day.  In  a  word,  the  Lord  on  that  day  forbiddeth  all 
worldly  works  and  labours,  except  works  of  mercy  and  instant 
necessity,  which  were  mentioned  before.  And  thus  have  I  also 
declared,  both  what  the  Lord  requires  and  what  he  forbids  in 
the  fourth  commandment.  And  now,  neighbour  ISTonwlogista, 
I  pray  you  tell  me,  whether  you  think  you  keep  it  perfectly  or 
no. 

Nom.  Indeed,  sir,  I  must  confess,  there  is  more  both  required 
and  forbidden  in  this  commandment  than  I  was  aware  of; 
but  yet  I  hope  I  go  very  near  the  observing  and  doing  of  all. 

Neo.  But,  sir,  is  the  bare  observing  and  doing  of 
these  things  sufficient  for  keeping  of  this  commandment  per- 
fectly ? 

Evan.  Oh  no !  the  first  commandment  must  be  understood 
in  all  the  rest,  that  is,  the  obedience  to  the  first  commandment 
must  be  the  motive  and  final  cause  of  our  obedience  to  the  rest 
of  the  commandments,  otherwise  it  is  not  the  worship  of  God, 
but  hypocrisy,  as  I  touched  before ;  wherefore,  neighbour  No- 
mologista,  though  you  have  done  all  the  duties  the  Lord  re- 
quires in  this  commandment,  and  avoided  all  the  sins  which 
he  forbids,  yet,  if  all  this  has  been  from  such  grounds,  and  to 
such  ends,  as  I  told  you  of  in  the  conclusion  of  the  second  com- 
mandment, and  not  for  the  love  you  bear  to  God,  and  the  de- 
sire you  have  to  please  him,  you  come  short  of  keeping  this 
commandment  perfectly. 

Neo.  Sir,  whatsoever  he  does,  I  am  sure  I  come  far  short 
not  only  in  this  point,  but  in  divers  others ;  for  though  it  is 
true,  indeed,  I  am  careful  to  finish  all  my  worldly  business  in 
the  space  of  six  days,  yet,  alas  !  I  do  not  so  seriously  think  on 
and  prepare  for  the  seventh  day  as  I  ought ;  neither  do  I 
many  times  rise  so  early  on  that  day  as  I  ought ;  neither  do  I 
so  thoroughly  fit  and  prepare  myself  by  prayer  and  other  ex- 
ercises beforehand  as  I  ought ;  neither  do  I  so  heartily  join  with 
the  minister  and  people,  when  I  come  to  the  assembly,  as  I 
ought,  but  am  subject  to  many  wandering  worldly  thoughts 
and  cares  even  at  that  time.  And  when  I  come  home,  if  I  do 
either  meditate,  repeat,  pray,  or  confer,  yet,  alas  !  I  do  none  of 
these  with  sucli  delight  or  comfort  as  I  ouglit ;  neither  have  I 
been  so  mindful  nor  careful  to  visit  the  sick,  and  relieve  the 
poor,  as  I  ought :  neither  can  I  clear  myself  from  being  guilty 
25* 


294  THE   MARROW   OF 

of  doing  more  worldly  works  or  labours  on  that  day,  than  the 
works  of  mercy  and  instant  necessity.  The  Lord  be  merciful 
unto  me  !  I  pray  you,  sir,  proceed  to  speak  of  the  fifth  com- 
mandment, as  you  have  done  of  the  rest.  But  first  of  all,  I 
pray  you,  tell  us  what  is  meant  by  father  and  mother. 

COMMANDMENT  V. 

Evan.  By  father  and  mother  is  meant,  not  only  natural 
parents,  but  others  also  that  are  our  superiors,  either  in 
age,  in  place,  or  in  gifts,  2  Kings  v.  13  ;  and  vi.  21  ;  and  xiii. 
14. 

Neo.  And  why  did  the  Lord  use  the  name  of  father  and  mo- 
ther to  signify  and  comprehend  all  other  superiors  ? 

Evan.  Because  the  government  of  fathers  is  the  first  and 
most  ancient  of  all  others  ;  and  because  the  society  of  father  and 
mother  is  that  from  whom  all  other  societies  do  come. 

Neo.  And  are  the  duties  of  inferiors  towards  their  superiors 
only  here  intended  ? 

Evan.  No,  but  also  of  superiors  towards  their  inferiors,  and 
of  equals  amongst  themselves ;  so  that  the  general  duty  re- 
quired in  the  affirmative  part  of  this  fifth  commandment, 
"  Honour  thy  father  and  thy  mother,"  &c,,  is,  that  every  man, 
woman,  and  child,  be  careful  to  carry  themselves  as  becomes 
them  in  regard  to  that  order  God  hath  appointed  amongst  men, 
and  that  relation  they  have  to  others,  either  as  inferior,  supe- 
rior, or  equal. 

Neo.  1  pray  you,  sir,  proceed  to  the  particular  handling  of 
these  things ;  and  first  tell  us  what  is  the  duty  of  children  to- 
wards their  parents. 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  children  do  reverence  their  parents,  by  thinking  and  es- 
teeming highly  of  them.  Gen.  xxxi.  35 ;  and  by  loving  them 
dearly,  Gen.  xlvi.  29  ;  and  by  fearing  them  in  regard  of  their 
authority  over  them,  Lev.  xix.  3.  And  this  inward  reverent 
esteem  of  them  is  to  be  expressed  by  their  outward  reverent 
behaviour  towards  them.  Gen.  xlviii.  12.  And  this  outward 
reverent  behaviour  is  to  be  expressed  in  giving  them  reverent 
titles,  Gen.  xxxi.  35,  and  by  bowing  their  bodies  before  them, 
1  Kings  ii.  19,  and  by  embracing  their  instructions,  Prov.  i.  8, 
and  by  submitting  patiently  to  their  corrections,  Heb.  xii.  9, 
and  by  their  succouring  and  relieving  of  them  in  case  of  want 
and  necessity.  Gen.  xlvii.  12,  and  by  making  their  prayers  unto 
God  for  them,  1  Tim.  ii.  12. 


MODERN    DIVINITY.  295 

Neo.  And,  sir,  what  be  the  duties  of  parents  towards  their 
children  ? 

Evan.  Why,  the  Lord  in  this  commandment  does  require, 
that  parents  be  careful  to  bring  their  children,  with  all  conve- 
nient speed,  in  due  order,  to  be  admitted  into  the  visible  church 
of  God  by  baptism,  Luke  i.  59  ;  and  that  they,  according  to 
their  ability,  do  yield  and  give  unto  their  children  such  com- 
petent food,  clothing,  and  other  necessaries,  as  are  fit  for  them, 
Matt.  vii.  9,  12  ;  1  Tim.  v.  8. 

And  that  they  train  them  up  in  learning,  instruct  them  in 
religion,  and  endeavour  to  sow  the  seeds  of  godliness  in  their 
hearts,  so  soon  as  they  be  able  to  speak,  and  have  the  use  of 
reason  and  understanding,  Deut.  iv.  10 ;  and  vi.  7,  20,  21. 
And  that  they  be  careful  to  check  and  rebuke  them  when  they 
do  amiss.  Pro  v.  xxxi,  2  ;  and  that  they  be  careful  seasonably 
to  correct  their  faults,  Prov.  xiii.  24 ;  and  xix.  18 ;  and  that 
they  be  careful  in  time  to  train  them  in  some  honest  calling, 
Gen.  iv.  2 ;  and  that  they  be  careful  to  bestow  them  in  mar- 
riage in  due  time,  Jer.  xxix.  6;  1  Cor.  vii.  36,  38;  and  that 
they  be  careful  to  lay  up  something  for  them,  as  their  ability 
will  suffer,  Prov.  xix.  14 ;  2  Cor.  xii.  14 ;  and  that  they  be 
earnest  with  God  in  prayer,  for  a  blessing  upon  their  children's 
souls  and  bodies.  Gen.  xlviii.  15,  16. 

Neo.  And  what  be  the  duties  of  servants  towards  their 
masters  ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  servants  have  an  inward,  high,  and  reverent  esteem  of 
their  masters,  Eph.  vi.  5 — 7  ;  yea,  and  that  they  have  in  their 
hearts  a  reverent  awe  and  fear  of  them,  1  Pet.  ii.  18  ;  and  this 
reverence  and  fear  they  are  to  express  by  their  outward  reve- 
rent behaviour  towards  them,  both  in  word  and  deed,  as  by 
giving  them  reverent  titles,  2  Kings  v.  23,  25,  and  by  an 
humble,  submissive  countenance  and  carriage,  either  when 
their  masters  speak  to  them,  or  they  speak  to  their  masters, 
Gen.  xxiv.  9  ;  Acts  x.  7  ;  and  by  yielding  of  sincere,  faithful, 
willing,  painful,  and  single-hearted  service  to  their  masters  in 
all  they  go  about.  Col.  iii.  22  ;  Tit,  ii.  10  ;  and  by  a  meek  and 
patient  bearing  of  those  checks,  rebukes,  and  corrections  which 
are  given  to  them,  or  laid  upon  them  by  their  masters,  without 
grudging  stomach,  or  sullen  countenance,  though  the  master 
do  it  without  just  cause,  or  exceed  in  the  measure,  1  Pet. 
ii.  18,  20;  and  by  being  careful  to  maintain  their  master's 
good  name,  in  keeping  secret  those  honest  intents  which  he 


296  THE  MARROW  OF 

would  not  have  disclosed  ;  and,  as  mucli  as  may  be,  to  hide 
and  cover  their  master's  wants  and  infirmities,  not  blazing  them 
abroad,  2  Sam.  xv.  13  ;  2  Kings  vi.  11. 

Neo.  And  what  is  the  duty  of  masters  towards  their  ser- 
vants ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  masters  be  careful  to  choose  unto  themselves  religious 
servants,  Psalm  ci.  6 ;  and  that  they  do  instruct  them  in  reli- 
gion and  the  ways  of  godliness.  Gen.  xviii.  19  ;  and  that  they 
be  careful  to  bring  them  to  the  public  exercises,  Joshua  xxiv.  15 ; 
and  that  they  do  daily  pray  with  them  and  for  them,  Jer. 
x.  24 ;  and  that  they  do  yield  and  give  unto  them  meat,  drink, 
and  apparel  fitting  for  them,  Deut.  xxiv.  14,  15 ;  and  that 
they  see  to  them  that  they  follow  the  works  of  their  callings 
with  diligence,  Prov.  xxxi.  27 ;  and  that  they  be  careful  to 
instruct  them,  and  give  them  direction  therein,  Exod.  xxxv.  34; 
and  that  they  be  careful  to  give  them  just  reproof  and  correc- 
tion for  their  faults,  Prov.  xxix.  29 ;  and  xix.  29  ;  and  that 
they  look  carefully  unto  them  when  they  are  sick.  Matt, 
viii.  5,  6. 

Neo.  And  what  is  the  duty  of  wives  towards  their  husbands  ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  wives  do  carry  in  their  hearts  an  inward  opinion  and 
esteem  for  their  husbands,  Eph.  v.  33  ;  the  which  they  are  to 
express  in  their  speeches,  by  giving  them  reverent  titles  and 
terms,  1  Pet.  iii.  6 ;  and  in  their  countenance  and  behaviour, 
by  their  modesty,  sharaefacedness,  and  sobriety,  1  Tim.  ii.  9  ; 
and  in  being  willing  to  yield  themselves  to  be  commanded, 
governed  and  directed  by  their  husbands  in  all  things  honest 
and  lawful.  Gen.  xxxi.  4,  16,  17 ;  2  Kings  iv.  22 ;  and  they 
are  also  required  to  love  their  husbands.  Tit.  ii.  4,  and  to  ex- 
press their  love  by  their  chastity  and  faithfulness  to  their  hus- 
bands, both  in  body  and  mind.  Tit.  ii.  5 ;  1  Tim.  iii.  11 ;  and 
by  their  using  the  best  means  they  can  to  keep  their  husbands' 
bodies  in  health.  Gen.  xxvii.  9.  They  are  also  required  to  be 
helpful  to  them  in  the  government  of  the  family,  and  to  be 
provident  for  their  estate,  by  exercising  themselves  in  some 
profitable  employment,  Prov.  xxxi.  13,  15,  19  ;  and  they  are 
also  required  to  stir  up  their  husbands  to  good  duties,  and 
join  with  them  in  the  performance  of  them,  2  Kings  iv.  9,  10  ; 
and  to  pray  for  them,  1  Tim.  ii.  12. 

Neo.  And  what  is  the  duty  of  husbands  towards  their 
wives  ? 


MODERN   DIVINITY.  297 

Evan.  Why,  the  Hord  in  this  commandment  requires  that 
husbands  be  careful  to  choose  religious  wives,  2  Cor.  vi,  14 
and  that  they  dwell  with  them  as  men  of  knowledge,  1  Pet 
iii.  7  ;  and  that  they  cleave  unto  them  with  true  love  and  af- 
fection of  heart,  Col.  iii.  19 ;  yea,  and  that  they  content  them 
selves  only  with  the  love  of  their  own  wives,  and  keep  them 
selves  only  to  them  both  in  mind  and  body,  Prov.  v.  19,  20 
they  are  also  to  be  careful  to  maintain  their  authority  over 
them,  Eph.  v.  23;  and  to  live   cheerfully  and  familiarly  with 
them,  Prov.  v.  19 ;    and  to  be  careful  to  provide  all   things 
needful  and  fitting  for  their  maintenance,  1  Tim.  v.  8 ;  and  to 
teach,  instruct,  and  admonish  them,  as  touching  the  best  things, 
1  Sam.  i.  8  ;  and  to  pray  with  them  and  for  them,  1  Pet.  iii.  7  ; 
and  to  endeavour  to  reform  and  amend  what  they  see  amiss  in 
them,  by  seasonable  and  loving  admonition  and  reproof,  Gen. 
XXX.  2  ;  and  wisely  and  patiently  to  bear  with  their  natural 
infirmities,  Gal.  vi.  2. 

Neo.  And  what  is  the  duty  of  subjects  towards  their  ma- 
gistrates ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  subjects  do  think  and  esteem  reverently  of  their  magis- 
trates, 2  Sam.  X.  16,  17  ;  and  that  they  carry  in  their  hearts  a 
reverent  awe  and  fear  of  them,  Prov.  xxiv.  21 ;  the  which  they 
are  to  express  by  their  outward  reverent  behaviour  towards 
them,  both  in  word  and  deed,  2  Sam.  ix.  6,  8 ;  and  by  an 
humble,  ready,  and  willing  submitting  of  themselves  to  their 
commands,  either  to  do,  or  to  suffer,  1  Pet.  ii.  13  ;  and  by 
yielding  a  loyal  and  sound-hearted  love  to  them,  in  not  shrink- 
ing from  them  when  they  have  need,  but  defending  them  with 
their  goods,  bodies,  and  lives,  if  occasion  require,  2  Sam.xviii. 
3,  and  xxi.  27 ;  also  they  are  required  to  make  their  prayers 
unto  God  for  them,  1  Tim.  ii.  12. 

Neo.  And  what  is  the  duty  of  magistrates  towards  their 
dubjects  ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  magistrates  be  careful  to  establish  good  laws  in  their  king 
doms,  and  good  orders  among  their  subjects,  2  Kings  xviii.  4 
Rom.  xii.  17  ;  and  that  they  be  careful  to  see  them  duly  and 
impartially  executed,  Jer.  xxxviii.  4,  6 ;  Rom.  xiii.  3,  4 
and  that  they  be  careful  to  provide  for  the  peace,  safety 
quietness,  and  outward  welfare  of  their  subjects,  Rom.  xiii.  4 
1  Tim.  ii.  2,  and  not  to  oppress  them  withtaxationsandgriev 
ances,  1  Kinss  xii.  14. 


298  THE  MARROW  OP 

Neo.  And  wliat  duties  are  people  to  perform  towards  their 
minister  ? 

Evan.  Why,  tlie  Lord  in  this  commandment  doth  require, 
that  the  people  have  their  minister  in  reverent  account  and 
estimation,  1  Cor.  iv.  1  ;  and  that  they  humbly  and  willingly 
yield  themselves  to  be  taught  and  directed  in  their  spiritual 
affairs  by  him,  Heb.  xiii.  17 ;  and  that  they  pray  for  him,  that 
the  Lord  would  enable  him  to  do  his  duty,  Kom.  xv.  30,  31  ; 
and  that  they  do  their  best  to  defend  him  against  the  wrongs 
of  wicked  men,  Rom.  xvi.  4 ;  and  that  they  yield  unto  him 
double  honour,  that  is,  both  singular  love  for  their  work's  sake, 
and  sufficient  maintenance,  both  in  regard  of  his  person  and 
calling,  1  Tim.  v.  17,  18  ;  GaL  iv.  15. 

Neo.  And  what  is  the  duty  of  a  minister  towards  the 
people  ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  ministers  do  diligently  and  faithfully  preach  the  pure 
word  of  God  unto  their  people,  both  in  season  and  out  of 
season,  1  Cor.  ix.  16  ;  2  Kings  iv.  2  ;  and  that  they  do  so 
truly  and  plainly  expound  the  same,  that  the  people  may  un- 
derstand it,  and  that  they  pour  out  their  souls  to  God  in 
prayer,  for  the  spiritual  good  of  the  people,  1  Thess.  i.  2  ;  and 
they  go  before  the  people,  as  a  pattern  of  imitation  to  them, 
in  all  holiness  of  conversation,  Phil.  iv.  9. 

Neo.  And  what  is  the  duty  of  equals  ? 

Evan.  Why,  the  Lord  in  this  commandment  doth  require, 
that  equals  regard  the  dignity  and  worth  of  each  other,  and 
carry  themselves  modestly  one  towards  another,  and  in  giving 
honour  to  one  before  another,  Eph.  v.  21 ;  Rom.  xii.  10.  And 
thus  having  showed  you  the  duties  required  in  this  command- 
ment, I  pray  you,  Nomologista,  tell  me  whether  you  think 
you  have  kept  it  perfectly  or  no. 

Nom.  Sir,  though  I  have  not  kept  it  perfectly,  yet  I  am  per- 
suaded I  have  gone  very  near  it  ;  for  when  I  was  a  child,  I 
loved  and  reverenced  my  parents,  and  was  obedient  unto  them  ; 
and  when  I  was  a  servant,  I  reverenced  and  feared  my  master, 
and  did  him  faithful  service;  and  since  I  became  a  man,  I 
have,  I  hope,  carried  myself  well  towards  my  wife,  and  to- 
wards my  servants ;  yea,  and  done  my  duty  both  to  magis- 
trates and  ministers. 

Evan.  Aye,  but  I  must  tell  you,  the  Lord  doth  not  only 
require  you  to  do  them,  but  also  that  you  do  them  in  obe- 
dience unto  him ;  that  is,  in  conscience  to  God's  command- 


MODERN   DIVINITY.  299 

ment,  or  for  his  sake,  even  because  lie  requires  it.     Therefore, 
although  you  did  your  duty  to  your  parents,  when  you  were  a 
child,  and  to  your  master  when  you  were  a  servant,  yet  if  you 
did  it  either  for  the  praise  of  men,  or  for  fear  of  their  correc- 
tions, or  to  procure  a  greater  portion,  or  greater  wages,  and  not 
because  the  Lord  says,  Eph.  vi.  4,  "  Children,  obey  your  pa- 
rents in  the  Lord ;"  and  because  he  says  to  servants,  "  What- 
soever you  do,  do  it  heartily,  as  to  the  Lord,  and  not  unto 
men,"  you  have  not  in  so  doing  kept  this  commandment ;  and 
though  you  have  loved  your  wife,  and  every  way  carried  your- 
self well  towards  her,  yet  if  it  have  been  either  because  she  is 
come  of  rich  parents,  or  because  she  is  beautiful,  or  because 
she  brought  you  a  good   portion,  or  because  she  some  way 
serves  and  pleases  you  after  the  flesh,  and  not  because  the  Lord 
says,  Eph.  v.  25,  "  Husbands,  love  your  wives  ;"  you  have  not 
therein  kept  this  commandment :  and  though  you  have  car- 
ried yourself  ever  so  well  towards  your  servants,  yet  if  it  have 
been  that  they  might  praise  you,  or  to  make  them  follow  your 
business  more  diligently  and  faithfully,  and  not  because  the 
Lord  says,  "  Masters,  give  unto  your  servants  that  which  is 
just  and  equal,"  you  have  not  therein  kept  this  command- 
ment :  and  though  you  have  done  your  duty  ever  so  well  to- 
wards your  magistrate,  yet  if  it  has  been  for  fear  of  his  wrath, 
and  not  for  conscience'  sake,  viz :    because  the  Lord  says, 
"  Let  every  soul  be  subject  unto  the  higher  powers,"  you  have 
not  therein  kept  this  commandment :  and  though  you  have 
given  your   minister  his  due  maintenance,  and  invited  him 
often  to  your  table,  and  carried  yourself  ever  so  well  towards 
him,  yet  if  it  have  been  that  he  or  others  might  think  you  a 
good  Christian,  and  a  kind  man,  and  not  because  the  Lord  says, 
Gal.  vi.  6,  "  Let  him  that  is  taught  in  the  word,  communicate 
unto  him  that  teacheth,  in  all  good  things,"  you  have  not  there- 
in kept  this  commandment. 

Neo.  Well,  sir,  I  cannot  tell  what  my  neighbour  Nomolo- 
gista  hath  done,  but  for  mine  own  part,  I  am  sure,  I  have 
come  far  short  of  doing  my  duty  in  any  relation  I  have  had 
to  others ;  for  when  I  was  a  child,  I  remember  that  I  was 
many  times  stubborn  and  disobedient  to  my  parents,  and  vexed 
if  1  might  not  have  my  will,  and  slighted  their  admonitions, 
and  was  impatient  at  their  corrections,  and  sometimes  despised 
and  contemned  them  in  my  heart,  because  of  some  infirmity, 
especially  when  they  grew  old ;  neither  did  I  pray  for  them, 
as  it  seems  I  ought  to  have  done  ;  and  the  truth  is,  if  I  did 


300  THE   MARROW   OF 

yield  any  obedience  to  them  at  all,  it  was  for  fear  of  their  cor- 
rections, or  some  such  bye  respects,  and  not  for  conscience  to- 
wards God.  And  when  I  was  a  servant,  I  did  not  think  so 
reverently,  nor  esteem  so  highly  of  my  master  and  mistress  as 
I  should  have  done,  but  was  apt  to  slight  and  despise  them, 
and  did  not  yield  such  humble,  reverent,  and  cheerful  obe- 
dience as  I  should  have  done ;  neither  did  I  patiently  and  con- 
tentedly bear  their  checks  and  rebulces,  but  had  divers  times 
risings  and  swellings  in  my  heart  against  them  ;  neither  was  I 
so  careful  to  maintain  their  good  name  and  credit  as  I  ought 
to  have  been  ;  neither  did  I  pray  unto  the  Lord  for  them  as  I 
ought  to  have  done ;  and  the  very  truth  is,  all  the  obedience 
and  subjection  which  I  yielded  unto  them,  was  for  fear  of  their 
reproofs  and  corrections,  or  for  the  praise  of  men,  rather  than 
in  conscience  to  the  Lord's  commandment. 

And  when  I  entered  into  the  married  estate,  I  was  not  care- 
ful to  choose  a  religious  wife ;  no,  I  aimed  at  beauty  more 
than  piety ;  and  I  have  not  dwelt  with  my  wife  as  a  man  of 
knowledge ;  no,  I  have  expressed  much  ignorance  and  folly  in 
my  carriage  towards  her  ;  neither  have  I  loved  her  so  as  a 
husband  ought  to  love  his  wife,  for  though  it  be  true  I  have 
had  much  fond  affection  towards  her,  yet  I  have  had  but  little 
true  affection,  as  it  hath  been  evident  in  that  I  have  been 
easily  provoked  to  anger  and  wrath  against  her,  and  have  not 
carried  myself  patiently  towards  her ;  neither  have  I  been 
careful  to  maintain  mine  authority  over  her,  but  have  lost  it 
by  my  childish  and  indiscreet  carriage  towards  her ;  neither 
have  I  lived  so  cheerfully  and  delightfully  with  her  as  I  ought 
to  have  done,  but  very  heavily,  discontentedly,  and  uncom- 
fortably have  I  carried  myself  towards  her ;  neither  have  I 
been  careful  to  instruct  and  admonish  her  as  I  ought ;  and 
though  I  have  now  and  then  reproved  her,  yet  for  the  most 
part  it  has  been  in  a  passion,  and  not  with  the  spirit  of  meek- 
ness, pity,  and  compassion ;  neither  have  I  prayed  for  her  either 
so  often  or  so  fervently  as  I  ought ;  and  whatsoever  I  have 
done,  that  has  been  well  done,  I  have  been  moved  thereunto,  in 
former  times  especially,  rather  by  something  in  her,  or  done 
by  her,  than  by  the  commandment  of  God.  And  since  I  be- 
came a  father  and  a  master,  I  have  neither  done  my  duty  to 
my  children  nor  servants  as  I  ought,  for  I  have  not  had  such 
care,  nor  taken  such  pains  for  their  eternal  good,  as  I  have  done 
for  their  temporal.  I  have  had  more  care,  and  taken  more  pains 
to  provide  food  and  raiment  for  them,  than  I  have  to  admonish, 


MODEEN   DIVINITY.  301 

instruct,  teach,  and  catecliize  them ;  and  if  I  have  reproved 
or  corrected  them,  it  has  been  rather  because  they  have  some 
way  offended  me,  than  because  they  have  offended  God ;  and 
truly,  I  have  neither  prayed  for  them  so  often,  nor  so  fervently 
as  I  ought.  In  a  word,  whatsoever  I  have  done  by  way  of 
discharging  my  duty  to  them,  I  fear  me,  it  has  been  rather  out 
of  natural  affection,  or  to  avoid  the  blame,  and  gain  the  good 
opinion  of  men,  than  out  of  conscience  to  the  Lord's  will  and 
commandment. 

And  if  I  have  at  any  time  carried  myself  well,  or  done  my 
duty  either  to  magistrate  or  minister,  it  has  rather  been  for 
fear  or  praise  of  men,  than  for  conscience'  sake  towards  God ; 
so  far  have  I  been  from  keeping  this  commandment  perfectly : 
the  Lord  be  merciful  unto  me ! 

Evan.  Assure  yourself,  neighbour  Neophytus,  this  is  not  your 
case  alone,  but  the  case  of  every  man  that  has  stood  in  all 
these  relations  to  others,  as  it  seems  you  have  done,  as  I  am 
confident  any  man  that  truly  knows  his  heart  will  confess,  yea, 
and  any  woman  that  is  well  acquainted  with  her  own  heart,  I 
am  persuaded,  will  confess,  that  she  has  not  had  such  a  rev- 
erent esteem  and  opinion  of  her  husband  as  she  ought,  nor  so 
willingly  yielded  herself  to  be  commanded,  governed,  and  di- 
rected by  him  as  she  ought,  nor  loved  him  so  truly  as  she 
ought ;  nor  been  so  helpful  to  him  any  way  as  she  ought, 
nor  prayed  either  so  oft  or  so  fervently  for  him  as  she  ought; 
and  I  fear  me,  most  women  do  all  that  they  do  rather  for  fear 
of  their  husband's  frowns,  or  to  gain  his  favour,  than  for  con- 
science to  the  Lord's  will  and  command. 

And  where  is  the  magistrate  that  is  so  careful  to  establish  in 
his  dominions  such  good  and  wholesome  laws  as  he  ought,  or 
to  see  them  executed  or  put  in  practice  as  he  ought,  or  that  is 
so  careful  to  uphold  and  maintain  the  truth  of  religion  as  he 
ought,  or  that  is  so  careful  to  provide  for  the  peace,  safety,  and 
welfare  of  his  people  as  he  ought  ?  Or  where  is  the  magistrate 
that  does  not  do  what  he  does  for  some  other  cause,  or  some 
other  end,  rather  than  because  God  commands  them,  or  to  the 
end  he  may  please  him  ? 

And  where  is  the  minister  that  does  his  duty  so  in  his  place 
as  he  ought?  I  am  sure,  for  mine  own  part,  I  have  neither  so 
diligently  nor  faithfully  preached  the  pure  word  of  God  as  I 
ought ;  nor  so  fully  nor  truly  expounded  it  and  applied  it  to 
my  hearers  as  I  ought ;  nor  so  poured  out  my  soul  to  God  for 
them  in  prayer  as  I  ought ;  neither  have  I  gone  before  them  as 
26 


302  THE  MARROW  OF 

a  pattern  of  imitation  in  holiness  of  life  and  conversation,  as 
I  ought :  the  Lord  be  merciful  to  me  ! 

Neo.  Well,  sir,  now  I  entreat  you  to  proceed  to  speak  of  the 
sixth  commandment  as  you  have  done  of  the  rest. 

COMMANDMENT   VI. 

Evan.  Well,  then,  I  pray  you  consider,  that  in  the  sixth 
commandment  there  is  a  negative  part  expressed  in  these 
words  :  "  Thou  shalt  do  no  murder."  That  is,  thou  shalt  nei- 
ther in  heart,  tongue,  nor  hand,  impeach  or  hurt  either  the 
life  of  thine  own  soul  or  body,  or  the  life  of  any  other  man's 
soul  or  body ;  and  an  affirmative  part  included  in  these 
words :  "  But  thou  shalt  every  way,  by  all  good  means,  seek 
to  preserve  them  both." 

Neo.  I  pray  you,  sir,  speak  of  these  things  in  order,  and  first 
tell  us  what  is  forbidden  in  this  commandment,  as  tending  to 
the  murdering  of  our  own  souls. 

Evan.  That  we  may  not  be  guilty  of  the  murdering  of  our 
own  souls,  in  this  commandment  is  forbidden  all  sinning 
against  God,  Pro  v.  vi.  2  ;  and  so  also  is  the  careless  neglect- 
ing and  wilful  rejecting  of  the  means  that  God  has  ordained  to 
salvation,  Heb.  ii.  3. 

Neo.  And  what  is  forbidden  in  this  commandment,  as  tend- 
ing to  the  murdering  of  others'  souls  ? 

Evan.  That  we  may  not  be  guilty  of  murdering  the  souls 
of  others,  in  this  commandment  is  forbidden  all  giving  occa- 
sion to  others  to  sin  against  God,  either  by  provoking  of  them, 
1  Kings  xxi.  25,  or  by  counselling  of  them,  2  Sam.  xvi.  21,  or 
by  evil  example,  Rom.  xiv.  15. 

Neo.  And  what  is  forbidden  in  this  commandment,  as  tend- 
ing to  the  murdering  of  our  own  bodies  ? 

Evan.  That  we  may  not  be  guilty  of  murdering  our  own 
bodies,  in  this  commandment  is  forbidden  excessive  worldly 
sorrow,  1  Cor.  vii.  10 ;  Prov.  xvii.  22  ;  and  so  also  is  the  ne- 
glect of  meat,  drink,  apparel,  recreation,  physic,  or  any  such 
refreshments,  Eccl.  v.  19 ;  vi.  2 ;  and  so  also  is  excessive  eat- 
ing and  drinking,  Prov.  xxiii.  29,  30 ;  Hosea  vii.  5 ;  and  so 
also  is  laying  violent  hands  upon  ourselves,  1  Sam.  iii.  14 ; 
Acts  xvi.  28. 

Neo.  Well,  sir,  now  I  pray  you,  tell  us  what  is  forbidden  in 
this  commandment  as  tending  to  the  murdering  of  others' 
bodies  ;  and,  first,  what  is  forbidden  in  respect  of  the  heart  ? 

Evan.  That  we  may  not  be  guilty  of  murdering  others  with 


MODERN   DIVINITY.  303 

our  hearts,  in  this  commandment  is  forbidden  all  hasty,  rash, 
and  unjust  anger,  Matt.  v.  22 ;  and  so  also  is  malice  or  hatred, 
Lev.  xix.  18  ;  1  John  iii.  15  ;  and  so  also  is  envy,  Psalm 
xxxvii.  1 ;  Prov.  xxiv.  1 ;  and  so  also  is  desire  of  revenge, 
Lev.  xix.  18. 

Neo.  And  what  is  forbidden  in  respect  of  the  tongue  ? 

Evan.  That  we  may  not  be  guilty  of  murdering  others  with 
our  tongues,  in  this  commandment  are  forbidden  all  bitter  and 
provoking  terms,  Eph.  iv.  31  ;  and  so  also  are  all  wrangling 
and  contentious  speeches,  Prov.  xv.  1 ;  and  so  also  is  crying 
and  unseemly  lifting  up  of  the  voice,  Eph.  iv.  31 ;  and  so  also 
is  railing  or  scolding,  Prov.  xvii.  19 ;  1  Peter  iii.  19 ;  and  so 
also  are  all  reviling  and  threatening  speeches.  Matt,  v.  22  ;  and 
so  also  are  all  mocking,  scoffing,  and  deriding  speeches,  2 
Kings  ii.  23  ;  John  xix.  3. 

Neo.  And  what  is  forbidden  in  respect  of  the  whole  body, 
and  more  especially  of  the  hand  ? 

Evan.  That  we  may  not  be  guilty  of  murdering  others  with 
our  hands,  in  respect  of  the  other  parts  of  the  body,  in  this 
commandment  is  forbidden  all  disdainful,  proud,  and  scornful 
carriage,  Gen.  iv.  5  ;  Prov.  vi.  17  ;  and  so  also  are  all  provoking 
gestures,  as  nodding  of  the  head,  gnashing  with  the  teeth,  and 
the  like.  Matt,  xxvii.  39  ;  Acts  vii.  45  ;  and  so  also  is  all  fro- 
ward'and  churlish  behaviour,  1  Sam.  xxv.  17 ;  and  so  also  is 
brawling  and  quarrelling,  Tit.  iii.  2,  And  more  especially  in 
respect  of  the  hand  is  forbidden  striking  and  wounding,  Exod. 
xxi.  18,  22  ;  and  so  also  is  all  taking  away  of  life,  otherwise 
than  in  case  of  public  justice,  just  war,  and  necessary  defence, 
Exod.  xxi.  12  ;  Gen.  ix.  6. 

Neo.  I  pray  you,  sir,  proceed  to  the  affirmative  part  of  this 
commandment,  and  first  tell  us  what  is  required  of  us  in  re- 
spect of  the  life  of  our  own  souls. 

Evan.  In  respect  of  the  preservation  of  the  life  of  our  own 
souls  is  required  a  careful  avoiding  of  all  sorts  of  sin,  Prov. 
xi.  19  ;  and  so  also  is  a  careful  use  of  all  means  of  grace,  and 
spiritual  life  in  our  souls,  1  Peter  ii,  2. 

Neo.  And  what  is  required  of  us  in  respect  of  the  preserva- 
tion of  the  life  of  others'  souls  V 

Evan.  In  respect  of  the  preservation  of  the  life  of  the  souls 
of  others,  is  required,  that  according  to  our  place  and  calling, 
and  as  present  occasion  is  offered,  we  teach  and  instruct  others 
to  know  God  and  his  will.  Gen.  xviii.  19  ;  Deut,  vi,  7 ;  and  so 
also  that  we  do  our  best  to  comfort  others  that  are  in  distress 


304  THE   MARROW   OF 

of  conscience,  1  Thess.  v.  14  ;  and  that  we  pray  for  the  wel- 
fare and  comfort  of  others'  souls,  Gen.  xliii.  29 ;  and  that  we 
give  others  good  examples  by  our  Christian-like  walking,  Matt. 
V.  16. 

Neo.  And  what  is  required  of  us  in  respect  of  the  preserva- 
tion of  the  life  of  our  own  bodies  ? 

Evan.  In  respect  of  the  preservation  of  the  life  of  our  own 
bodies,  is  required  in  this  commandment,  that  we  be  careful 
to  procure  unto  ourselves  the  use  of  wholesome  food,  clothing, 
and  lodging,  and  physic,  when  there  is  occasion,  1  Tim.  v.  23; 
Eccl.  X.  17  ;  2  Kings  xx.  7  ;  and  also  that  we  use  honest  and 
lawful  mirth,  rejoicing  in  an  holy  manner,  Pro  v.  xvii.  22  ; 
Eccl.  iii.  4. 

Neo.  And  what  is  required  of  us  in  respect  of  the  preserva- 
tion of  the  life  of  the  bodies  of  others  ? 

Evan.  In  respect  of  the  preservation  of  the  life  of  the  bodies 
of  others,  in  this  commandment  is  required  a  kind  and  loving 
disposition,  with  tenderness  of  heart  towards  them,  Eph.  iv. 
31,  32  :  and  so  also  is  a  patient  bearing  of  wrongs  and  inju- 
ries. Col.  iii.  12,  13  ;  and  so  also  is  the  taking  of  all  things  in 
the  best  sense,  1  Cor.  xiii.  5,  7 ;  and  so  also  is  the  avoiding  of 
all  occasions  of  strife,  and  parting  with  our  own  right  some- 
times for  peace'  sake.  Gen.  xiii.  8,  9  ;  and  so  also  are  all  such 
looks  and  gestures  of  the  body  as  do  express  meekness  and 
kindness,  Gen,  xxxiii.  10 ;  and  so  also  is  the  relieving  the 
poor  and  needy.  Job  xxxi.  16  ;  and  so  also  is  the  visiting  of 
the  sick,  Matt.  xxv.  36.  And  now,  neighbour  Nomologista,  I 
pray  you  tell  me,  whether  you  think  you  keep  this  command- 
ment perfectly  or  no. 

Nom.  No,  indeed,  sir,  I  do  not  think  I  keep  it  perfectly,  nor 
any  man  else,  as  you  have  expounded  it. 

Evan.  Assure  yourself,  neighbour  Nomologista,  that  I 
have  expounded  it  according  to  the  mind  and  will  of  God 
revealed  in  his  word,  for  you  see  I  have  proved  all  by  Scrip- 
ture :  I  told  you  at  the  beginning,  that  the  law  is  spiritual  and 
binds  the  very  heart  and  soul  to  obedience ;  and  that  under 
one  vice  expressly  forbidden,  all  of  the  same  kind,  with  all 
occasions  and  means  leading  thereunto,  are  likewise  forbid- 
den ;  and  according  to  these  rules  have  I  expounded  it. 
Wherefore,  I  pray  you,  consider,  that  so  many  sins  as  you 
have  committed,  and  so  many  times  as  you  have  carelessly 
neglected,  and  wilfully  rejected  the  means  of  salvation,  so 
many  wounds  you  have  given  your  own  soul. 


MODERN  DIVINITY.  805 

And  so  many  times  as  you  have  given  occasion  to  others 
to  sin,  so  many  wounds  you  have  given  to  their  souls. 

And  so  many  fits  of  worldly  sorrow  as  you  have  had, 
and  so  many  times  as  you  have  neglected  the  moderate  use  either 
of  meat,  drink,  apparel,  recreation,  or  physic,  when  need 
hath  required,  so  many  wounds  have  you  given  your  own 
body. 

And  so  many  times  as  you  have  been  either  unadvisedly 
angry  with  any,  or  have  borne  any  malice  or  hatred  to- 
wards any,  or  have  secretly  in  your  heart  wished  evil  unto  any, 
or  borne  envy  in  your  heart  towards  any,  or  desired  to  be 
revenged  upon  any,  then  have  you  been  guilty  of  murdering 
them  in  your  heart.  And  if  you  have  given  others  any 
wrangling  and  contentious  speeches,  or  any  reviling  and 
threatening  speeches,  or  have  carried  yourself  frowardly  and 
churlishly  towards  others,  and  have  not  borne  injuries  and 
wrongs  patiently,  and  expressed  pity  and  compassion  towards 
others,  then  have  you  been  guilty  of  murdering  them  with 
your  tongue.  And  if  you  have  quarrelled  with  any  man,  or 
stricken  or  wounded  any  man,  then  have  you  murdered  them 
with  your  hand,  though  you  have  not  taken  away  their  lives. 
And  thus  have  I  endeavoured  to  satisfy  your  desires  concern- 
ing the  sixth  commandment. 

Neo.  I  beseech  you,  sir,  proceed  to  speak  of  the  seventh 
commandment  as  you  have  done  of  the  rest. 

COMMANDMENT  VII. 

Evan.  Well,  then,  I  pray  you,  consider  that  in  the  seventh 
commandment  there  is  a  negative  part  expressed  in  these 
words,  "  Thou  shalt  not  commit  adultery ;"  that  is,  thou 
shalt  not  think,  will,  speak,  or  do  anything  whereby  thine 
own  chastity  or  the  chastity  of  others,  may  be  hurt  or 
hindered.  And  an  affirmative  part  included  in  these  words, 
"  But  thou  shalt  every  way,  and  by  all  good  means,  preserve 
and  keep  the  same." 

Neo.  I  pray  you,  sir,  begin  with  the  negative  part,  and  first 
tell  us  what  is  that  inward  unclean ness  that  is  forbidden  in 
this  commandment. 

Evan.  That  we  may  not  be  guilty  of  the  inward  unclean- 
ness  of  the  heart,  in  this  commandment  are  forbidden  all  filthy 
imaginations,  unchaste  thoughts,  and  inward  desires  and  mo- 
tions of  the  heart  to  uncleanness,  Matt,  v.  28  ;  Col.  iii.  5 ; 
26* 


806  THE  MARKOW  OP 

with  all  causes  and  occasions  of  stirring  up  and  nourishing  of 
these  in  the  heart. 

Neo.  And  what  are  the  causes  and  occasions  of  stirring  up 
and  nourishing  these  things  in  the  heart  which  we  are  to 
avoid  ? 

Evan.  That  we  may  not  stir  up  and  nourish  inward  un- 
cleanness  in  our  hearts,  is  forbidden  in  this  commandment 
gluttony,  or  excess  in  eating  and  pampering  of  the  belly 
with  meats,  Jer.  v.  8  ;  and  so  also  is  drunkenness,  or  excess 
in  drinking,  Prov.  xxiii.  80,  31,  33  ;  and  so  also  is  idleness, 
2  Sam.  xi.  12 ;  and  so  also  is  the  wearing  of  lascivious, 
garish,  and  new  fangled  attire,  Prov,  vii.  10  ;  1  Tim.  ii.  9  ; 
and  so  also  is  keeping  company  with  lascivious,  wanton, 
and  fleshly  persons.  Gen.  xxxix.  10 ;  and  so  also  is  immodest, 
unchaste,  and  filthy  speaking,  Eph.  iv.  29 ;  and  so  also 
is  idle  and  curious  looking  of  men  on  women,  or  women  on 
men,  Gen.  vi.  2  ;  xxxix.  7;  and  so  also  is  the  beholding  of  love 
matters,  and  light  behaviour  of  men  and  women  represented 
in  stage  plays,  Ezek.  xxiii.  14;  Eph.  v.  8,  4;  and  so  also  is 
immoderate  and  wanton  dancing  of  men  and  women  together, 
Job  xxi.  11,  12 ;  Mark  vi.  21,  22 ;  and  so  also  is  wanton 
kissing  and  embracing,  with  all  unchaste  touching  and  dalli- 
ance, Prov.  vii.  13. 

Neo.  And  what  is  that  outward  actual  uncleanness  which  is 
forbidden  in  this  commandment  ? 

Evan.  The  actual  uncleanness  forbidden  in  this  command- 
ment is  fornication,  which  is  a  fleshly  defilement  of  the  body, 
committed  between  man  and  woman,  being  both  of  them 
single  and  unmarried  persons,  1  Cor.  x.  8  ;  and  so  also  is 
adultery,  which  is  a  defilement  of  the  body,  committed  be- 
tween man  and  woman,  being  either  one  or  both  of  them 
married  persons,  or  at  least  contracted,  1  Cor.  vi.  9,  18  ; 
Hos.  xiii.  4. 

Neo.  I  pray  you,  sir,  proceed  to  the  affirmative  part,  and 
tell  us  what  the  Lord  requires  in  this  commandment. 

Evan.  The  Lord  in  this  commandment  requires  purity  of 
heart,  1  Thess.  iv.  5  ;  and  he  also  requires  speeches  savour- 
ing of  sobriety  and  chastity.  Col.  iv.  6 ;  Gen.  iv.  1 ;  and  he 
also  requires  that  we  keep  our  eyes  from  beholding  vanity 
and  lustful  objects,  Psalm  cxix.  37  ;  Job  xxxi.  1 ;  and  he 
also  requires  that  we  be  temperate  in  our  diet,  in  our  sleep, 
and  in  our  recreations,  Luke  xxi.  34 ;  and  he  also  requires 
that  we  possess  our  vessels  in  holiness  and  honour,  1  Thess. 


MODERN  DIVINITY.  307 

iv.  9 ;  and  if  we  have  not  the  gift  of  chastity,  he  requires  that 
we  take  the  benefit  of  holy  marriage,  1  Cor.  vii.  29  ;  and  that 
the  man  and  wife  do  in  that  estate  render  due  benevolence  each 
towards  the  other,  1  Cor.  vii.  5.  Thus  have  I  also  endeavoured 
to  satisfy  your  desires  concerning  the  seventh  commandment ; 
and  now,  neighbour  Nomologista,  I  pray  you  tell  me  whether 
you  think  you  keep  it  perfectly  or  no. 

Nom.  Sir,  I  thank  the  Lord  I  am  free  from  actual  unclean- 
ness,  so  that  I  am  neither  fornicator  nor  adulterer. 

Evan.  Well,  but  though  you  be  free  from  the  outward  act, 
yet  if  you  have  had  in  your  heart  filthy  imaginations,  unchaste 
thoughts,  or  inward  desires,  or  motions  of  the  heart  to  unclean- 
ness,  you  have  notwithstanding  transgressed  this  command- 
ment ;  or  if  you  have  been  guilty  of  gluttony,  or  drunkenness, 
or  idleness,  or  delight  to  keep  company  with  lascivious  and 
wanton  persons,  or  have  with  your  tongue  uttered  any  unchaste 
or  corrupt  communication,  or  have  been  a  frequenter  of  stage- 
plays,  or  have  used  immoderate  dancing  with  women,  or  have 
used  wanton  dalliance  with  kissing  and  embracing,  then  have 
you  broken  this  commandment. 

Neo.  I  beseech  you,  sir,  proceed  to  speak  of  the  eighth  com- 
mandment, as  you  have  done  of  the  rest. 

COMMANDMENT    VIII. 

Evan.  Well,  then,  I  pray  you,  consider,  that  in  the  eighth 
commandment  there  is  a  negative  part  expressed  in  these 
words,  "  Thou  shalt  not  steal ;"  that  is,  thou  shalt  by  no  unlaw- 
ful way  or  means  hurt  or  hinder  the  wealth  and  outward  estate 
either  of  thyself  or  others:  and  an  affirmative  part  included  in 
these  words,  "  But  thou  shalt  by  all  good  means  preserve  and 
further  them  both." 

Neo.  I  pray  you,  sir,  begin  with  the  negative  part,  and  first 
tell  us  what  is  forbidden  in  this  commandment,  as  a  hurt  or 
hinderance  of  our  own  outward  estate. 

Evan.  That  we  may  not  hurt  or  hinder  our  own  outward 
estate,  in  this  commandment  are  forbidden  idleness,  sloth,  and 
inordinate  walking,  Prov.  xviii.  9  ;  2  Thess.  iii.  11 ;  and  so 
also  are  unthriftiness  and  carelessness,  either  in  spending 
our  goods,  or  in  ordering  our  affairs  and  businesses,  Proverbs 
xxi.  17  ;  1  Tim.  v.  8  ;  and  so  also  is  unadvised  suretyship, 
Prov.  xi.  15. 

Neo.  And  what  is  forbidden  in  this  commandment,  as  tend- 
ing to  the  hurt  or  hinderance  of  our  neighbour's  estate  ? 


308  THE   MARROW  OF 

Evan.  That  we  may  not  hurt  or  hinder  our  neighbour's 
outward  estate,  in  this  commandment  is  forbidden  covet- 
ousness  and  discontentedness  with  our  estate,  Heb.  xiii.  5 ; 
and  so  also  is  enviousness  at  the  prosperity  of  others,  Prov. 
xxiv.  1  ;  and  so  also  are  resolutions  or  hastening  to  be  rich, 
as  it  were,  whether  the  Lord  aftbrded  means  or  not,  1  Tim. 
vi.  9  ;  Prov,  xxviii.  20  ;  and  so  also  is  borrowing  and  not  paying 
again,  Ave  being  able.  Psalm  xxxvii.  21  ;  and  so  also  is  lend- 
ing upon  usury,  Exod.xxii.25  ;  and  so  also  is  the  not  restoring 
of  things  borrowed,  Psalm  xxxvii.  21  ;  and  so  also  is  cruelty 
in  requiring  all  our  debts,  without  compassion  or  mercy, 
Isa.  Iviii.  3 ;  and  so  also  is  the  praising  of  any  commodity 
we  sell,  contrary  to  our  own  knowledge,  or  the  debasing 
of  anything  we  buy,  against  our  own  conscience,  Isa.  v.  20; 
Prov.  XX,  14 ;  and  so  also  is  the  hoarding  up,  or  withholding 
the  selling  of  corn  and  other  necessary  commodities  when  we 
may  spare  them,  and  others  have  need  of  them,  Prov.  xi.  26  ; 
and  so  also  is  the  retaining  of  hireling's  wages,  James  v.  4; 
and  so  also  is  uncharitable  inclosure,  Isa.  v.  8  ;  and  so  also  is 
the  selling  of  any  commodity  by  false  weights  or  false 
measures,  Lev.  xix.  35 :  and  so  also  is  the  concealing  of 
things  found,  and  withholding  them  from  the  right  owners 
when  they  are  known  ;  and  so  also  is  robbery,  or  the  lay- 
ing of  violent  and  strong  hands  on  any  part  of  the  wealth 
that  belongs  unto  another,  Zech.  iv.  3,  4 ;  and  so  also  is 
pilfering  and  secret  carrying  away  of  the  wealth  that  belongs 
to  another,  Joshua  vii,  21  ;  and  so  also  is  the  consent- 
ing to  the  taking  away  the  goods  of  another,  Psalm  xc,  18  ; 
and  so  also  is  the  receiving  or  harbouring  of  stolen  goods, 
Prov.  xxix.  24. 

Neo.  Well,  now,  sir,  I  pray  you  proceed  to  the  affirmative 
part  of  this  commandment,  and  tell  us  what  the  Lord  therein 
requires. 

Evan.  In  this  commandment  is  required  contentedness  of 
mind  with  that  part  and  portion  of  wealth  and  outward 
good  things  which  God,  in  his  providence,  has  allotted  unto  us, 
Heb.  xiii.  5 ;  1  Tim,  vi.  6 — 8  ;  and  so  also  in  resting  by 
faith  upon  the  promise  of  God,  and  depending  upon  his  pro- 
vidence, without  distrustful  care.  Matt.  vi.  20,  26 ;  and  so 
also  is  a  moderate  desire  of  such  things  as  are  convenient 
and  necessary  for  us.  Matt.  vi.  21 ;  Prov,  xxx,  8  ;  and  so  also 
is  a  moderate  care  to  provide  those  things  which  are  needful 
for  us,  Gen.  xxx.  30 ;  1  Tim.  v.  8  ;  and  so  also  is  an  honest 


MODERN  DIVINITY.  309 

calling,  Gen.  iv,  2 ;  and  so  also  is  diligence,  painfulness,  and 
faithful  labouring  therein,  Gen.  iii.  19 ;  and  so  also  is  frugality 
or  thriftiness,  Prov.  xxvii.  23,  24 ;  John  vi.  12  ;  and  so  also  is 
borrowing  for  need  and  good  ends,  what  we  are  able  to  repay, 
and  making  payment  with  thanks  and  cheerfulness,  Exod. 
xxii.  14 ;  and  so  also  is  lending  freely  without  compounding 
for  gain,  Deut.  xv.  8  ;  Luke  vi.  35  ;  and  so  also  is  giving,  or 
communicating  outward  things  unto  others,  according  to  our 
ability  and  their  necessity,  Luke  xi.  41  ;  and  so  also  is  the 
using  of  truth,  simplicity,  and  plainness  in  buying  and  selling, 
in  hiring  and  letting.  Lev.  xxv.  14;  Deut.  xxv.  13 — 15;  and 
so  also  is  the  restoring  of  things  found,  Deut.  xxii.  2,  3  ;  and 
so  also  is  the  restoring  of  things  committed  to  our  trust,  Ezek. 
xviii.  7.  And  thus  have  I  endeavoured  to  satisfy  your  desire 
concerning  the  eighth  commandment;  and  now,  neighbour 
Nomologista,  I  pray  you,  tell  me  whether  you  think  you  keep 
it  perfectly  or  not. 

Nom.  I  can  say  this  truly,  that  I  never  in  all  my  life  took 
away,  or  consented  to  the  taking  away,  of  so  much  as  a  penny- 
worth of  any  other  man's  goods. 

Evan.  Though  you  did  not,  yet  if  there  ever  have  been  in 
your  heart  any  discontentedness  with  your  own  estate,  or  any 
envious  thoughts  towards  others  in  regard  of  their  prosperity 
in  the  world,  or  any  resolution  to  be  rich,  otherwise  than  by 
the  moderate  use  of  lawful  means,  or  if  ever  you  borrowed 
and  paid  not  again,  to  the  utmost  of  your  ability,  or  if  ever 
you  lent  upon  usury,  or  if  ever  you  did  cruelly  require  any 
debt  above  the  ability  of  your  debtor,  or  if  ever  you  praised 
anything  you  had  to  sell  above  the  known  worth  of  it,  or  if 
ever  you  did  undervalue  anything  you  were  to  buy,  contrary 
to  your  own  thoughts  of  it,  or  if  ever  you  hoarded  up  corn  in 
the  time  of  dearth,  or  if  ever  you  retained  the  hireling's  wages 
in  your  hands,  to  his  loss  or  hinderance,  or  if  ever  you  did  sell 
any  commodity  by  false  weights  or  measures,  or  if  ever  you 
did  conceal  anything  found  from  the  right  owner,  when  you 
knew  him ;  then  have  you  been  guilty  of  theft,  and  so  have 
been  a  transgressor  of  this  commandment. 

And  though  you  never  have  done  any  of  these  things,  and 
it  is  strange  if  you  have  not,  yet  if  ever  you  were  guilty  of 
idleness,  sloth,  or  any  way  unwarrantably  neglected  your  call- 
ing, or  if  ever  you  did  unthriftily  mispend  any  of  your  own 
goods,  or  ever  were  negligent  and  careless  in  ordering  your 
own  affairs  and  business,  or  if  ever  you  sustained  any  loss  by 


310  THE   MARROW  OP 

your  unadvised  suretyship,  or  if  ever  you  borrowed  upon 
usury,  except  in  case  of  extreme  necessity,  then  have  you  been 
guilty  of  robbing  yourself,  and  so  have  been  a  transgressor  of 
this  commandment. 

Neo.  Now,  I  pray  you,  sir,  proceed  to  speak  of  the  ninth 
commandment,  as  you  have  done  of  the  rest. 

COMMANDMENT  IX. 

Evan.  Well,  then,  I  pray  you  consider,  that  in  the  ninth 
commandment  there  is  a  negative  part  expressed  in  these 
words  :  "  Thou  shalt  not  bear  false  witness  against  thy  neigh- 
bour ;"  that  is,  thou  shalt  not  think  or  speak  anything  con- 
trary to  truth,  or  that  may  tend  to  the  hurt  or  hinderance 
either  of  thine  own  or  thy  neighbour's  good  name.  And  an 
affirmative  part  included  in  these  words :  "  But  thou  shalt  by 
all  good  means  seek  to  maintain  them  both,  according  to  truth 
and  a  good  conscience." 

Neo.  Well,  sir,  I  pray  you,  begin  with  the  negative  part ; 
and  first  tell  us  what  is  forbidden  in  this  commandment,  in 
respect  of  our  own  good  name. 

Evan.  That  we  may  not  be  guilty  of  bearing  false  witness 
against  ourselves,  either  by  overvaluing  or  undervaluing  our- 
selves, in  this  commandment  is  forbidden  too  high  a  conceit 
or  esteem  of  ourselves,  Luke  xviii.  9 — 11 ;  and  so  also  is  too 
mean  a  conceit,  in  underweening  the  good  things  that  are  in 
ourselves,  Exod.  iv.  10,  13  ;  and  so  also  is  the  procuring  of 
ourselves  an  evil  name,  by  walking  indiscreetly  and  offen- 
sively, Rom.  ii.  24 ;  and  so  also  is  the  unjust  accusing  of  our- 
selves, when  we,  in  a  way  of  proud  humility,  say,  "  We  have 
no  grace,  no  wit,  no  wealth,"  &c.  Prov.  xiii.  7  ;  and  so  also  is 
the  excusing  of  our  faults  by  way  of  lying,  Lev.  xix.  11. 

Neo.  And  what  is  forbidden  in  this  commandment,  in  re- 
spect to  our  neighbour's  good  name  ? 

Evan.  That  we  may  not  be  guilty  of  bearing  false  witness 
against  any  other  man,  in  this  comniandment  is  forbidden  con- 
temning or  thinking  basely  of  others,  2  Sam.  vi.  16 ;  and  so 
also  is  wrongful  suspicion,  or  evil  surmisings,  2  Sam.  x.  3 ;  and 
so  also  is  rash,  uncharitable,  unjust  judging  and  condemning  of 
others,  Matt.  vii.  1  ;  and  so  also  is  foolish  admiring  of  others, 
Acts  xii.  22 ;  and  so  also  is  the  unjust  reviving  the  memory 
of  our  neighbour's  crimes,  which  were  in  tract  of  time  forgot- 
ten, Prov.  xvii.  9 ;  and  so  also  is  the  forbearing  to  speak  in 
the  cause  and  for  the  credit  of  our  neighbours,  Prov.  xxxi. 


MODERN   DIVINITY.  811 

8,  9:  and  so  al?o  are  all  flattering  speeches,  Job  xxxii.  21,  22: 
and  so  also  is  tale-bearing,  backbiting,  and  slanderous  speeches, 
Lev.  xix.  16 ;  Prov.  xx.  19  ;  and  so  also  is  listening  to  tale- 
bearers, Prov.  xxvi.  20 ;  and  xxv.  28  ;  and  so  also  is  falsely 
charging  some  ill  upon  another  before  some  magistrate,  or  in 
some  open  court,  Amos  vii.  10  ;  Acts  xxv.  2.  * 

Neo.  I  pray  you,  sir,  proceed  to  the  affirmative  part  of  this 
commandment,  and  first  tell  us  what  the  Lord  requires  of  us 
for  the  maintenance  of  our  own  good  name. 

Evan.  For  the  maintenance  of  our  own  good  name,  the  Lord 
in  this  commandment  requires  a  right  judgment  of  ourselves, 
2  Cor.  xiii.  5  ;  with  a  love  to,  and  care  of  our  own  good  name, 
Prov.  xxii.  1. 

Neo.  And  what  does  the  Lord  in  this  commandment  require 
of  us  for  the  maintenance  of  our  neighbour's  good  name? 

Evan.  For  the  maintenance  of  our  neighbour's  good 
name,  in  this  commandment  is  required  a  charitable  opinion 
and  estimation  of  others,  1  Cor.  xiii.  7 ;  and  so  also  is  a 
desire  of,  and  rejoicing  in  the  good  name  of  others,  Rom. 
i.  8 ;  Gal.  i.  24 ;  and  so  also  is  sorrowing  and  grieving  for 
their  infirmities,  Psalm  cxix.  136 ;  and  so  also  is  the  covering 
of  others'  infirmities  in  love,  Prov.  xvii.  9  ;  1  Pet.  iv.  8 ;  and 
so  also  is  the  hoping  and  judging  the  best  of  others,  1  Cor. 
xiii.  5 — 7  ;  and  so  is  the  admonishing  of  others  before  we  be- 
wray their  faults,  Prov.  xxv.  9  ;  and  so  also  is  speaking  of  the 
truth  from  our  heart  simply  and  plainly,  upon  any  just  occa- 
sion. Psalm  XV.  2  ;  Zech.  viii.  16 ;  and  so  also  is  the  giving  of 
sound  and  seasonable  reproofs  for  known  faults,  in  love  and 
with  wisdom.  Lev.  xix.  17;  and  so  also  is  the  praising  and 
commending  of  those  that  do  well,  Rev.  ii.  23  ;  and  so  also  is 
the  defending  of  the  good  name  of  others,  if  need  so  require. 
And  thus  have  I  also  endeavoured  to  satisfy  your  desires  con- 
cerning the  ninth  commandment :  and  now,  neighbour  Nomo- 
logista,  I  pray  you,  tell  me  whether  you  think  you  keep  it  per- 
fectly or  not. 

Nom.  The  truth  is,  sir,  I  did  conceive  that  nothing  tended 
to  the  breaking  of  this  commandment,  but  falsely  charging 
some  ill  upon  another  before  some  magistrate,  or  in  some 
open  court  of  justice:  and  that,  thank  God,  I  am  not 
guilty  of. 

Evan.  Though  you  have  not  been  guilty  of  that,  yet,  if  you 
have  contemned  or  thought  too  basely  of  any  person,  or  have 
had  wrongful  suspicions,  or  evil  surmisings  concerning  them, 
or  have  rashly  and  unjustly  judged  and  condemned  them,  or 


312  THE  MAEROW  OF 

if  you  have  foolisWy  admired  them,  or  unjustly  revived  the 
memory  of  any  forgotten  crime,  or  have  given  them  any  flat- 
tering speeches,  or  have  been  a  tale-bearer,  or  a  backbiter,  or 
a  slanderer,  or  a  listener  to  tale-bearers,  you  have  borne  false 
witness  against  your  neighbour,  and  so  have  been  guilty  of 
the  br«ach  of  this  commandment. 

Or  if  you  have  not  had  a  charitable  opinion  of  others,  or 
have  not  desired  and  rejoiced  in  the  good  name  of  others,  or 
have  not  sorrowed  and  grieved  for  their  sinful  infirmities,  or 
have  not  covered  them  in  love,  or  have  not  hoped  and  judged 
the  best  of  them,  or  have  not  admonished  them  before  you 
had  discovered  their  faults  to  others,  or  have  not  given  to 
others  sound  and  seasonable  reproof,  or  have  not  praised  them 
that  do  well,  then  have  you  also  been  guilty  of  false  witness- 
bearing  against  your  neighbour,  and  so  have  transgressed  this 
commandment.  And  though  you  never  have  done  any  of 
these  things,  and  it  is  strange  if  you  have  not,  yet  if  you  have 
had  too  high  a  conceit  of  yourself,  or  have  after  a  proud  hum- 
ble manner  unjustly  accused  yourself,  or  have  procured  your- 
self an  evil  name,  by  walking  indiscreetly  and  offensively,  or 
have  excused  any  fault  by  way  of  lying,  then  have  you  borne 
false  witness  against  yourself,  and  thereby  have  transgressed 
this  commandment. 

Neo.  I  beseech  you,  sir,  proceed  to  speak  of  the  last  com- 
mandment as  you  have  done  of  the  rest. 

COMMANDMENT  X. 

Evan.  Well,  then,  I  pray  you  consider,  that  in  the  tenth 
commandment  there  is  a  negative  part  expressed  in  these 
words,  "Thou  shalt  not  covet,"  &c. :  that  is,  thou  shalt  not 
inwardly  think  on,  nor  long  after,  that  which  belongs  to 
another,  though  it  be  without  consent  of  will,  or  purpose  of 
heart  to  seek  after  it ;  and  an  affirmative  part  included  in 
these  words,  "But  thou  shalt  be  well  contented  with  thine 
own  outward  condition,  and  heartily  desire  the  good  of  thy 
neighbours." 

Neo.  Well,  sir,  I  pray  you,  begin  with  the  negative  part ; 
and  first  tell  us  what  the  Lord  forbids  in  this  command- 
ment. 

Evan.  I  pray  you  take  notice,  and  consider,  that  this  tenth 
commandment  was  given  to  be  a  rule  and  level,  according  to 
the  which  we  must  take  and  measure  our  inward  obedience  to 
all  the  other  commandments  contained  in  the  second  table  of 


MODERN   DIVINITY.  313 

God's  law.  For  the  Lawgiver  having,  in  the  rest  of  the 
commandments,  dealt  with  those  sins  especially  which  stand 
in  deeds,  and  are  done  of  purpose,  or  with  an  advised  consent 
of  will,  although  there  is  no  doubt  but  that  the  law  of  re- 
straining concupiscence  is  implied  and  included  in  all  the  for- 
mer commandments ;  now,  last  of  all,  in  this  last  com- 
mandment deals  with  those  sins  which  are  called  only 
concupiscences,  and  do  contain  all  inward  stirring  and  conceit 
in  the  understanding  and  affections  against  every  command- 
ment of  the  law,  and  are,  as  it  were,  rivers  boiling  out  of  the 
fountain  of  that  original  sin  ;  for  to  covet,  in  this  place,  signi- 
fies to  have  a  motion  of  the  heart  without  any  settled  consent 
of  will.  Briefly,  then,  in  this  commandment  is  forbidden,  not 
only  the  evil  act  and  evil  thought  settled,  and  with  full  and 
deliberate  consent  of  will,  as  in  the  former  commandments,  but 
here  also  is  forbidden  the  very  first  motions  and  inclinations 
to  every  evil  that  is  forbidden  in  any  of  the  former  command- 
ments, as  it  is  evident,  Eom.  vii.  7,  and  xiii.  9  ;  for  it  is  not 
said  in  this  commandment,  Thou  shalt  not  consent  to  lust,  but 
"  Thou  shalt  not  lust."  It  does  not  only  command  the  binding 
of  lust,  but  it  also  forbids  the  being  of  lust ;  which  being  so, 
who  sees  not  that  in  this  commandment  is  contained  the  per- 
fect obedience  to  the  whole  law  ?  for  how  comes  it  to  pass,  that 
we  sin  against  every  commandment,  but  because  this  corrupt 
concupiscence  is  in  us,  without  which  we  should  of  our  own  ac- 
cord, with  our  whole  mind  and  body,  be  apt  to  do  only  good 
without  any  thought  or  desire  at  all  to  the  contrary  ?  And 
this  is  all  I  have  to  say  touching  the  negative  part  of  this  com- 
mandment. 

Neo.  Well,  then,  sir,  I  pray  you  to  proceed  to  the  affirma- 
tive, and  tell  us  what  the  Lord  requires  in  this  commandment. 

Evan.  Why,  original  justice  or  righteousness  is  required  in 
this  commandment,  which  is  a  disposition  and  an  inclination 
and  a  desire  to  perform  unto  God,  and  to  our  neighbour,  for 
God's  sake,  all  tlie  duties  which  are  contained  both  in  the  first 
and  second  table  of  the  law  ;  whence  it  does  evidently  appear, 
that  it  is  not  sufficient,  though  we  forbear  the  evil,  and  do  the 
good  which  is  contained  in  every  commandment,  except  we 
do  it  readily  and  willingly,  and  for  the  Lord's  sake.  As  for 
example,  to  give  you  a  few  instances,  it  is  not  sufficient  though 
we  abstain  from  making  images,  or  worshipping  God  by  an 
image ;  no,  though  we  perform  all  the  parts  of  his  true  wor- 
ship, as  praying,  reading,  hearing,  receiving  the  sacraments, 
27  t' 


314  THE   MAREOW  OF 

and  the  like,  if  we  do  it  unwillingly  or  in  obedience  to  any 
law  or  commandment  of  man,  and  not  for  the  Lord's  sake. 
Neither  is  it  sufficient  though  we  abstain  from  the  works  of 
our  callings  on  the  Lord's  day,  and  perform  never  so  many 
religious  exercises,  if  it  be  unwillingly,  and  for  form  and  cus- 
tom's sake,  or  in  mere  obedience  to  any  superior,  and  not  for 
the  Lord's  sake.  Neither  is  it  sufficient  though  a  child  show 
never  so  much  honour,  love,  and  respect  to  his  parents,  if  he 
do  it  by  constraint  and  unwillingly,  or  to  gain  the  praise  of 
men,  and  not  for  the  Lord's  sake.  Neither  is  it  sufficient 
though  a  servant  do  his  duty,  and  carry  himself  never  so  well, 
if  it  be  for  fear  of  correction,  or  for  his  own  profit  and  gain, 
and  not  for  the  Lord's  sake.  Neither  is  it  sufficient  though  a 
wife  carry  herself  never  so  dutifully  and  respectfully  towards 
her  husband,  both  in  word  and  deed,  if  it  be  unwillingly,  for 
fear  of  his  frowns,  or  to  gain  the  applause  of  them  that  behold 
it,  and  not  for  the  Lord's  sake.  Neither  is  it  sufficient  though 
a  husband  show  much  love  and  respect  to  his  wife,  if  it  be  be- 
cause she  is  amiable  or  profitable,  or  to  gain  the  praise  of  men, 
and  not  for  the  Lord's  sake.  In  a  word,  it  is  not  sufficient, 
though  any  man  or  woman  do  all  their  duties,  in  all  their  re- 
lations, if  they  do  them  merely  for  their  own  sake,  and  not  for 
the  Lord's  sake. 

Neither  is  it  sufficient  though  a  man  abstain  from  kill- 
ing, yea,  and  from  striking,  if  it  be  for  fear  of  the  law,  and 
not  for  the  Lord's  sake.  Neither  is  it  sufficient  though  he  bri- 
dle his  anger,  and  abstain  from  expressing  any  wrath,  if 
it  be  because  he  would  be  counted  a  patient  man,  and  not 
for  the  Lord's  sake.  Neither  is  it  sufficient  though  a  man 
visit  the  sick,  clothe  the  naked,  feed  the  hungry,  or  in  never 
so  many  ways  seek  to  preserve  the  life  of  his  neighbour, 
if  it  be  for  the  praise  of  men,  and  not  for  the  Lord's  sake. 
Neither  is  it  sufficient  though  a  man  abstain  from  commit- 
ting adultery,  if  it  be  for  fear  of  the  shame  or  punishment 
that  will  follow,  and  not  for  the  Lord's  sake.  Nor  though  we 
also  abstain  from  idleness,  gluttony,  and  drunkenness,  if  it  be 
for  our  own  gain's  sake,  and  not  for  the  Lord's  sake.  Neither 
is  it  sufficient  though  we  abstain  from  stealing,  and  labour 
diligently  in  our  callings,  if  it  be  for  the  fear  of  shame  or  pun- 
ishment, or  for  the  praise  of  men.  Neither  is  it  sufficient 
though  we  have  abstained  from  false  witness-bearing,  and  have 
spoken  the  truth,  if  it  have  been  for  fear  of  shame,  or  merely 
to  do  our  neighbour  a  courtesy,  and  not  because  the  Lord  re- 
quires it. 


MODERN    DIVINITY.  315 

Ttus  miglit  I  have  instanced  in  divers  other  particulars, 
wherein,  though  we  have  done  that  which  is  required,  and 
avoided  that  which  is  forbidden,  yet  if  it  have  been  for  our 
own  ends,  in  any  of  the  particulars  before  mentioned  ;  yea,  or 
if  it  have  been  merely  or  chiefly  to  escape  hell  and  to  obtain 
heaven,  and  not  for  the  love  we  bear  to  God,  and  for  the  de- 
sire we  have  to  please  him,  we  have  therein  transgressed  the 
Lord's  commandments.  And  now,  neighbour  Nomologista,  I 
pray  you  consider,  whether  you  have  gone  near  to  the  keeping 
of  all  the  commandments  perfectly  or  no. 

Nom.  But,  sir,  are  you  sure  that  the  Lord  requires  that 
every  man  should  keep  all  the  ten  commandments  according 
as  you  have  now  expounded  them  ? 

THE   USE   OF   THE   LAW. 

Evan.  Yea,  indeed  he  does ;  and  if  you  make  any  question 
of  it,  I  pray  you,  consider  further,  that  one  asking  our  Sa- 
viour, which  is  the  "  great  commandment  in  the  law  ?"  he  an- 
swered, "  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind.  This," 
says  he,  "  is  the  first  and  great  commandment ;  and  the  second 
is  like  unto  it.  Thou  shalt  love  thy  neighbour  as  thyself," 
Matt.  xxii.  87—39. 

Whereupon,  says  a  famous  spiritual  expositor,  "  God  will 
have  the  whole  heart;"  all  the  powers  of  our  souls  must  be 
bent  towards  him,  he  will  have  himself  to  be  acknowledged 
and  reckoned  as  our  sovereign  and  supreme  good ;  our  love  to 
him  must  be  perfect  and  absolute :  he  requires,  that  there  be 
not  found  in  us  the  least  thought,  inclination,  or  appetite  of 
anything  which  may  displease  him ;  and  that  we  direct  all 
our  actions  to  this  very  end,  that  he  alone  may  be  glorified  by 
us ;  and  that  for  the  love  we  bear  unto  God,  we  must  do  well 
unto  our  neighbour,  according  to  the  commandments  of  God. 
Consider,  also,  I  pray  you,  that  it  is  said,  Deut.  xxvii.  26 ; 
Gal.  iii.  10,  "  Cursed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them." 
Now,  if  you  do  consider  these  things  well,  you  shall  perceive 
that  the  Lord  requires  that  every  man  do  keep  all  the  ten 
commandments  perfectly,  according  as  I  have  expounded 
them,  and  concludes  all  those  under  the  curse  that  do  not  so 
keep  them. 

Nom.  Surely,  sir,  you  did  mistake  in  saying  that  the  Lord 


316  THE   MAKROW   OF 

requires  that  every  man  do  keep  all  the  ten  commandments 
perfectly  ;  for  1  suppose  you  would  have  said,  the  Lord  re- 
quires that  every  man  do  endeavour  to  keep  them  perfectly, 

Evan.  No,  neighbour  Nomologista,  I  did  not  mistake,  for 
I  say  it  again,  that  the  Lord  requires  of  every  man  perfect 
obedience  to  all  the  ten  commandments,  and  concludes  all 
those  under  the  curse  that  do  not  yield  it ;  for  it  is  not  said, 
Cursed  is  every  man  that  does  not  endeavour  to  continue  in 
all  things,  but  "Cursed  is  every  one  that  continueth  not  in  all 
things,"  &c. 

Norn.  But,  sir,  do  you  think  that  any  man  continues  in  all 
things,  as  you  have  expounded  them  ? 

Evan.  No,  no  ;  it  is  impossible  that  any  man  should. 

Nom.  And,  sir,  what  is  it  to  be  under  the  curse  ? 

Evan.  To  be  under  the  curse,  as  Luther  and  Perkins  do 
well  agree,  is  to  be  under  sin,  the  wrath  of  God,  and  everlast- 
ing death. 

Nom.  But,  sir,  I  pray  you,  how  can  this  stand  with  the  jus- 
tice of  God,  to  require  man  to  do  that  which  is  impos- 
sible, and  yet  to  conclude  him  under  the  curse  for  not 
doing  it  ? 

Evan.  You  shall  perceive  that  it  does  well  stand  with  the 
justice  of  God,  to  deal  so  with  man,  if  you  do  consider,  that 
this  law  of  God,  or  these  ten  commandments,  which  we  have 
now  expounded,  are,  as  Ursinus's  Catechism  truly  says,  "  A 
doctrine  agreeing  with  the  eternal  and  immortal  wisdom  and 
justice  that  is  in  God  ;"  wherein,  says  Calvin,  "  God  hath  so 
painted  out  his  own  nature,  that  it  doth  in  a  manner  express 
the  very  image  of  God."  And  we  read,  Gen.  i.  27,  that  man 
at  the  first  was  created  in  the  image  or  likeness  of  God  ; 
whence  it  must  needs  follow  that  this  law  was  written  in  his 
heart,  that  is  to  say,  God  did  engrave  in  man's  heart  such 
wisdom  and  knowledge  of  his  will  and  works,  and  such  in- 
tegrity in  his  soul,  and  such  a  fitness  in  all  the  powers  thereof, 
that  his  mind  was  able  to  conceive,  and  his  heart  was  able  to 
desire,  and  his  body  was  able  to  put  in  execution,  anything 
that  was  acceptable  to  God ;  so  that  in  very  deed  he  was  able 
to  keep  all  the  ten  commandments  perfectly. 

And,  therefore,  though  God  do  require  of  man  impossible 
things,  yet  is  he  not  unjust,  neither  does  he  injure  us  in  so 
doing,  because  he  commanded  them  when  they  were  possible, 
and  though  we  have  now  lost  our  ability  of  performance, 
yet  it  being  by  our  voluntary  falling  from  the  state  of  inno- 


MODERN   DIVINITY.  317 

cence  in  whicli  we  were  at  first  created,  God  has  not  lost  his 
right  of  requiring  that  of  us  which  he  once  gave  us. 

Nom.  But,  sir,  you  know  it  was  our  first  parents  only  that 
did  fall  away  from  God  in  eating  the  forbidden  fruit,  and  none 
of  their  posterity ;  how  then  can  it  be  truly  said,  that  we  have 
lost  that  power  through  our  own  default  ? 

Evan.  For  answer  to  this,  I  pray  you  consider,  that  Adam, 
by  God's  appointment,  was  not  to  stand  or  fall  as  a  single  per- 
son only,  but  as  a  common  public  person,  representing  all  man- 
kind which  were  to  come  of  him ;  and  therefore,  as  in  case  if 
he  had  been  obedient,  and  not  eaten  the  forbidden  fruit,  he 
had  retained  and  kept  that  power  which  he  had  by  creation,  as 
well  for  all  mankind  as  for  himself;  even  so  by  his  disobe- 
dience in  eating  that  forbidden  fruit,  he  was  disrobed  of  God's 
image,  and  so  lost  that  power,  as  well  for  all  mankind  as  for 
himself. 

Nom.  Why  then,  sir,  it  should  seem  that  all  mankind  are 
under  sin,  wrath,  and  eternal  death! 

Evan.  Yea,  indeed  by  nature  they  are  so,  "For  we  know," 
says  the  apostle,  "that  whatsoever  the  law  saith,  it  saith  to 
them  that  are  under  the  law,  that  every  mouth  may  be  stopped, 
and  all  the  world  may  become  guilty  before  God,"  Rom. 
iii.  19  ;  and  again,  says  he,  "We  have  proved  both  Jews  and 
Gentiles,  that  they  are  all  under  sin,"  Rom.  iii.  9.  And  in 
another  place  he  says,  "We  were  by  nature  children  of  wrath 
as  well  as  others."  Eph.  ii.  3 ;  and,  lastly,  he  says,  "  So  death 
passed  upon  all  men,  for  that  all  have  sinned,"  Rom.  v.  12. 

Novi.  But,  sir,  I  pray  you,  tell  me  whether  you  think  that 
any  regenerate  man  keeps  the  commandments  perfectly,  ac- 
cording as  you  have  expounded  them. 

Evan.  No,  not  the  most  sanctified  man  in  the  world. 

Nom.  Why  then,  sir,  it  should  seem,  that  not  only  natural 
men,  but  regenerate  men  also,  are  under  the  curse  of  the  law. 
For  if  every  one  that  keepeth  not  the  law  perfectly  be  concluded 
under  the  curse,  and  if  regenerate  men  do  not  keep  the  law 
perfectly,  then  they  also  must  needs  be  under  the  curse. 

Evan.  The  conclusion  of  your  argument  is  not  true;  for  if 
by  regenerate  men  you  mean  true  believers,  then  they  have 
fulfilled  the  law  perfectly  in  Christ,  or  rather  Christ  has  per- 
fectly fulfilled  the  law  in  them,  and  was  made  a  curse  for  them, 
and  so  has  redeemed  them  from  the  curse  of  the  law,  as  you 
may  see.  Gal.  iii.  13. 

Nom.  Well,  sir,  now  do  I  understand  you,  and  have  ever 
been  of  your  judgment  in  that  point,  for  I  have  ever  concluded 
27* 


818  THE  MARROW   OF 

this,  that  either  a  man  himself,  or  Christ  for  him,  must  keep 
the  law  perfectly,  or  else  God  will  not  accept  of  him,  and 
therefore  have  I  endeavoured  to  do  the  best  I  could  to  keep 
the  law  perfectly,  and  wherein  I  have  failed  and  come  short, 
I  have  believed  that  Christ  has  done  it  for  me. 

Evan.  The  apostle  says.  Gal.  iii.  10,  "  So  many  as  are  of 
the  works  of  the  law,  are  under  the  curse."  And  truly,  neigh- 
bour Nomologista,  if  I  may  speak  it  without  offence,  I  fear 
me  you  are  still  of  the  works  of  the  law,  and  therefore  still 
under  the  curse. 

Nom.  Why,  sir,  I  pray  you,  what  is  it  to  be  of  the  works  of 
the  law  ? 

Evan.  To  be  of  the  works  of  the  law,  is  for  a  man  to  look 
for,  or  hope  to  be  justified  or  accepted  in  the  sight  of  God,  for 
his  own  obedience  to  the  law. 

Nom.  But  surely,  sir,  I  never  did  so;  for  though  by  reason 
of  my  being  ignorant  of  what  is  required  and  forbidden  in 
every  commandment,  I  had  a  conceit  that  I  came  very  near 
the  perfect  fulfilling  of  the  law,  yet  I  never  thought  I  did  do 
all  things  that  are  contained  therein ;  and  therefore  I  never 
looked  for,  nor  hoped  that  God  would  accept  me  for  mine 
own  obedience,  without  Christ's  being  joined  with  it. 

Evan.  Then  it  seems  that  you  did  conceive,  that  your  obe- 
dience and  Christ's  obedience  must  be  joined  together,  and  so 
God  would  accept  you  for  that. 

Nom.  Yea,  indeed,  sir,  there  has  been  my  hope,  and  indeed 
there  is  still  my  hope. 

Evan.  Aye,  but  neighbour  Nomologista,  as  I  told  my 
neighbour  Neophytus  and  others  not  long  since,  so  I  tell  you 
now,  that  as  the  justice  of  God  requires  a  perfect  obedience, 
so  does  it  require  that  this  perfect  obedience  be  a  personal 
obedience,  that  is,  it  must  be  the  obedience  of  one  person 
only.  The  obedience  of  two  must  not  be  put  together  to 
make  up  a  perfect  obedience :  and  indeed,  to  say  as  the  thing 
is,  God  will  have  none  to  have  a  hand  in  the  justification 
and  salvation  of  any  man,  but  Christ  only ;  for,  says  the 
apostle  Peter,  Acts  iv.  12,  "Neither  is  there  salvation  in 
any  other,  for  there  is  none  other  name  under  heaven  given 
among  men  whereby  we  may  be  saved."  Believe  it  then,  I 
beseech  you,  that  Christ  Jesus  will  either  be  a  whole  Saviour, 
or  no  Saviour ;  he  will  either  save  you  alone,  or  not  save  you 
at  all. 

Nom.  But,  sir,  if  man's  obedience  to  the  law  do  not  help  to 
procure  his  justification  and  acceptance  with  God,  then  why 


MODERN   DIVINITY.  319 

did  God  give  the  law  to  the  Israelites  upon  Mount  Sinai,  and 
why  is  it  read  and  expounded  by  you  that  are  ministers  ?  I 
would  gladly  know  of  what  use  it  is, 

Evan.  The  apostle  says,  Gal.  iii.  19,  "  that  the  law  was 
added  because  of  transgression."  That  is,  as  Luther  expounds 
it,  "That  transgressions  might  increase  and  be  more  known, 
and  seen  ;"  or  as  Perkins  expounds  it,  "  For  the  revealing  of 
sin,  and  the  punishment  thereof;  for  by  the  law  comes  the 
knowledge  of  sin,"  as  the  same  apostle  says,  Rom.  iii,  20  ;  and 
therefore  when  the  children  of  Israel  conceived  that  they  were 
righteous,  and  could  keep  all  God's  commandments  perfectly, 
as  it  is  manifested  by  their  saying,  Exod.  xix.  8,  "  All  that  the 
Lord  commandeth  we  will  do,  and  be  obedient,"  the  Lord  gave 
them  this  law,  to  the  intent  they  might  see  how  far  short  they 
came  of  yielding  that  obedience  which  is  therein  required,  and 
so,  consequently,  how  sinful  they  were.  And  just  so  did  our 
Saviour  also  deal  with  the  young  expounder  of  the  law.  Matt. 
xix.  16,  who,  it  seems,  was  sick  of  the  same  disease,  "Good 
Master,"  says  he,  "  what  shall  I  do  that  I  may  inherit  eternal 
life?"  "He  does  not,"  says  Calvin,  "simply  ask,  which  way, 
or  by  what  means  he  should  come  to  eternal  life,  but  what  good 
he  should  do  to  get  it."  Whereby  it  appears,  that  he  was  a 
proud  justiciary,  one  that  swelled  in  fleshly  opinion  that  he 
could  keep  the  law,  and  be  saved  by  it ;  therefore  he  is  wor- 
thily sent  to  the  law  to  work  himself  weary,  and  to  see  his  need 
to  conife  to  Christ  for  remedy. 

Now  then,  if  you  would  know  of  what  use  the  law  is,  why 
first  let  me  tell  you,  it  is  of  special  use  to  all  such  as  have  a 
conceit  that  they  themselves  can  do  anything  for  the  procu- 
ring of  their  own  justification  and  acceptation  in  the  sight  of 
God ;  to  let  them  see,  as  in  a  glass,  that  in  that  case  they  can  do 
nothing.  And,  therefore,  seeing  that  you  yourself  have  such 
a  conceit,  I  beseech  you,  labour  to  make  that  use  of  it,  that 
so  you  may  be  hereby  quite  driven  out  of  yourself  unto  Jesus 
Christ. 

Nom.  Believe  me,  sir,  I  should  be  glad  I  could  make  such  a 
good  use  of  it,  and,  therefore,  I  pray  you,  give  me  some  direc- 
tions how  I  may  do  it. 

Evan.  Why,  first  of  all,  I  would  desire  you  to  consider,  that 
in  regard  that  all  mankind  were  at  first  created  in  such  an 
estate  as  I  have  declared  unto  you,  the  law  and  justice  of  God 
requires  that  the  man  who  undertakes,  by  his  obedience,  to 
procure  his  justification  and  acceptation  in  the  sight  of  God, 


820  THE   MARROW   OF 

either  in  whole,  or  in  part,  be  as  completely  furnished  with 
the  habit  of  righteousness  and  true  holiness,  and  as  free  from 
all  corruption  of  nature,  as  Adam  was  in  the  state  of  innocen- 
cy,  that  so  there  may  not  be  the  least  corruption  mingled  with 
any  of  those  good  actions  which  he  does,  nor  the  least  motion 
of  heart  or  inclination  of  will  towards  any  of  those  evil  ac- 
tions which  he  does  not  do. 

Secondly^  I  would  desire  you  to  consider,  that  neither  you 
nor  any  man  else,  whilst  you  live  upon  the  earth,  shall  be  so 
furnished  with  perfect  righteousness  and  true  holiness,  nor  so 
free  from  all  corruptions  of  nature,  as  Adam  was  in  the  state 
of  innocency  ;  so  that  no  good  action  which  you  do  shall  be 
free  from  having  some  corruption  mingled  with  it :  nor  any 
evil  action  which  you  do  not  do,  free  from  some  motion  of 
heart  or  inclination  of  will  towards  it ;  and  that  therefore  you 
can  do  nothing  towards  the  procuring  of  your  justification  and 
acceptation  in  the  sight  of  God  ;  the  which  the  prophet  David 
well  considering,  cries  out,  Psalm  cxliii.  2,  "Enter  not  into 
judgment  with  thy  servant,  O  Lord!  for  in  thy  sight  shall  no 
man  living  be  justified."  Yea,  and  this  made  the  apostle  cry 
out,  "  Oh  wretched  man  that  I  am,  who  shall  deliver  me  from 
the  body  of  this  death !"  Kom.  vii.  24.  Yea,  and  this  made 
him  desire  to  be  found  in  Christ,  not  having  his  own  righteous- 
ness which  is  of  the  law,  but  that  which  is  through  the  faith 
of  Christ,  Philip,  iii.  9. 

Nom.  But,  sir,  I  am  persuaded  there- be  some  good  Actions 
which  I  do,  that  are  free  from  having  any  corruption  at  all 
mixed  with  them ;  and  some  evil  actions  which  I  do  not  do, 
towards  the  which  I  have  no  motion  of  heart,  or  inclination  of 
will  at  all. 

Evan.  Surely,  neighbour  Nomologista,  you  do  not  truly 
know  yourself,  for  I  am  confident,  that  any  man  who  truly 
knows  himself,  sees  such  secret  corruptions  of  heart  in  every 
duty  he  performs,  as  causes  him  unfeignedly  to  confess,  that 
whatever  good  action  he  does,  it  is  but  a  polluted  stream  of  a 
more  corrupt  fountain.  And  whatsoever  you  or  any  man  else 
do  conceive  of  yourselves,  it  is  most  certain,  that  whatsoever 
sin  is  forbidden  in  the  word,  or  has  been  practised  in  the  world, 
that  sin  every  man  carries  in  his  bosom,  for  all  have  equally 
sinned  in  Adam,  and  therefore  original  lust  is  equally  in 
all. 

Nom.  Sir,  I  can  hardly  be  persuaded  to  this. 

Evan.  Well,  neighbour  Nomologista,  I  cannot  so  well  tell 
how  it  is  with  you,  but  for  mine  own  part,  I  tell  you  truly,  I 


MODERN   DIVINITY.  321 

find  my  knowledge  corrupted  and  defiled  with  ignorance  and 
blindness,  and  my  faith  corrupted  and  defiled  with  doubting 
and  distrust,  and  my  love  to  God  very  much  corrupted  and 
defiled  with  sinful  self-love  and  love  to  the  world  ;  and  my  joy 
in  God  much  corrupted  and  defiled  with  carnal  joy  ;  and  my 
godly  sorrow  very  much  corrupted  and  defiled  with  worldly 
sorrow. 

And  I  find  my  prayers,  my  hearing,  my  reading,  my  receiv- 
ing the  sacrament,  and  such  like  duties,  very  much  corrupted 
and  defiled  with  dulness,  drowsiness,  sleepiness,  wandering, 
and  worldly  thoughts,  and  the  like. 

And  I  find  my  sanctifying  of  the  Lord's  name  very  much 
corrupted  and  defiled,  by  thinking  and  speaking  lightly  and 
irreverently  of  his  titles  ;  and  by  thinking,  if  not  by  speaking, 
grudgingly  against  some  acts  of  his  providence. 

And  I  find  my  sanctifying  of  the'  Lord's  day  very  much 
corrupted  and  defiled,  by  sleeping  too  long  in  the  morning, 
and  by  worldly  thoughts  and  words,  if  not  by  worldly 
works. 

And  I  find  that  all  the  duties  that  I  have  performed,  either 
towards  my  superiors  or  inferiors,  have  been  corrupted  and 
defiled,  either  with  too  much  indulgence,  or  with  too  much 
severity,  or  with  base  fears,  or  base  hopes,  or  some  self-end 
and  by-rospect. 

And  I  find  that  all  my  duties  that  1  have  performed,  either 
for  the  preservation  of  mine  own  or  other's  life,  chastity, 
goods,  or  good  name,  have  been  very  much  corrupted  and  de- 
filed, either  with  a  desire  of  mine  own  praise,  own  profit  here, 
or  to  escape  hell,  and  to  obtain  heaven  hereafter ;  so  that  I 
see  no  good  action  which  I  have  ever  done  free  from  having 
some  corruption  mixed  with  it. 

And  as  for  motion  of  heart,  and  inclination  of  will  towards 
that  evil  which  I  have  not  done,  it  is  also  manifest,  for  though 
I  have  not  been  guilty  of  idolatry,  either  in  making  or  wor- 
shipping of  images,  yet  have  I  not  been  free  from  carnal  ima- 
ginations of  God  in  the  time  of  his  worship  nor  from  will- 
worship. 

And  though  I  have  not  been  so  guilty  of  profaning  the  name 
of  the  Lord  after  such  a  gross  manner  as  some  others  have 
been,  yet  have  I  not  been  free  from  an  inclination  of  heart, 
and  disposition  of  will  thereunto ;  for  I  have  both  thought 
and  spoken  irreverently  both  of  his  titles,  attributes,  word,  and 
works,  yea,  and  many  times  do  so  to  this  day. 

And  though  I  do  not  now  so  grossly  profane  the  Lord's  day, 


322  THE   MARROW   OF 

as  it  may  be  others  have  done,  and  do  still,  yet  have  I  for- 
merly done  it  grossly,  yea,  and  do  still,  find  an  inward  dispo- 
sition of  heart,  and  inclination  of  will,  both  to  omit  those  du- 
ties which  tend  to  the  sanctifying  of  it,  and  to  do  those  worldly 
actions  which  tend  to  the  profanation  of  it. 

And  though  when  I  was  a  child  and  young,  I  did  not  so 
grossly  dishonour  and  disobey  my  parents  and  other  superiors, 
as  some  others  did,  yet  I  had  an  inclination  of  heart  and  dis- 
position of  will  thereunto,  as  it  was  manifest  by  my  stubborn- 
ness, and  by  not  yielding  of  willing  obedience  to  their  com- 
mands nor  submitting  patiently  to  their  reproofs  and  correc- 
tions. 

And  though  it  may  be,  I  have  done  more  of  my  duty  to 
my  inferiors  than  some  others  have  done,  yet  have  I  found  an 
inclination  of  heart,  and  a  disposition  of  will,  many  times  to 
omit  those  duties  which  I  have  performed,  so  that  I  have  as  it 
were,  been  fain  to  constrain  myself  to  do  that  which  I  have 
done. 

And  though  I  have  not  been  guilty  of  the  gross  act  of  mur- 
der, yet  have  I  had,  and  have  still  an  inclination  of  heart  and 
disposition  of  will  thereunto,  in  that  I  have  been,  and  am  still, 
many  times  subject  to  rash,  unadvised,  and  excessive  anger; 
yea,  I  have  been  and  still  am  divers  times  wrathful  and  envious 
towards  others  that  offend  me. 

And  though  I  never  was  guilty  of  the  foul  and  gross  act  of 
fornication  or  adultery,  yet  have  I  had  an  inclination  of  heart, 
and  disposition  of  will  thereunto,  in  that  I  have  not  been  free 
from  filthy  imaginations,  unchaste  thoughts,  and  inward  motions 
and  desire  to  uncleanness. 

And  though  I  was  never  guilty  of  the  gross  act  of  stealing, 
yet  have  I  had  an  inclination  of  heart,  and  a  disposition  of  will 
thereunto,  in  that  I  have  neither  been  free  from  discontented- 
ness  with  mine  own  estate,  nor  from  covetous  desire  after  that 
which  belongs  to  another. 

And  though  I  never  did  bear  false  witness  against  any  man, 
yet  have  I  had  an  inclination  of  heart  and  disposition  of  will 
thereunto,  in  that  I  have  not  been  free  from  contemning,  de- 
spising, and  thinking  too  basely  of  others  ;  neither  have  I  been 
free  from  evil  surmisings,  groundless  suspicions,  and  rash  judg- 
ing of  others. 

And  now,  neighbour  Nomologista,  I  pray  you  tell  me  whe- 
ther you  do  think  that  some  of  these  corruptions  are  in  you, 
which  you  hear  are  in  me. 


MODEEN  DIVINITY.  823 

Nom.  Yea,  believe  me,  sir,  I  must  needs  confess  that  some 
of  them  are. 

Evan.  Well,  though  you  have  but  only  one  of  them  in  you, 
yet  I  pray  you  consider,  that  you  do  hereby  transgress  one  of 
the  ten  commandments ;  and  the  apostle  James  says,  that 
"  Whosoever  shall  keep  the  whole  law,  and  yet  offend  in  one 
point,  he  is  guilty  of  all,"  James  ii.  10.  And  call  to  mind,  I 
also  pray  you,  that  a  curse  is  denounced  against  all  those  that 
continue  not  in  "  all  things  which  are  written  in  the  book  of 
the  law  to  do  them."  Mind  it,  I  pray  you,  "  that  doth  not 
continue  in  all  things  :"  so  that  although  you  could  for  a 
time  do  all  that  the  law  requires,  and  avoid  all  that  it  forbids, 
and  that  never  so  exactly,  yet  if  you  do  not  continue  so  doing, 
but  transgress  the  law  once  in  all  your  life,  and  that  only  in 
one  thought,  you  are  thereby  become  subject  to  the  curse, 
which,  as  you  have  heard,  is  eternal  damnation  in  hell. 

Nay,  let  me  tell  you  more,  although  you  never  yet  had  trans- 
gressed the  law  in  all  your  life  hitherto,  not  so  much  as  in  the 
least  thought,  nor  ever  should  do  whilst  you  live,  yet  should 
you  thereby  become  far  short  of  the  perfect  fulfilling  of  the 
law,  and  so  consequently  of  your  justification  and  acceptation 
in  the  sight  of  God. 

Nom.  That  is  very  strange  to  me,  sir,  for  what  can  be  re- 
quired more,  or  what  can  be  done  more,  than  yielding  of  per- 
fect and  perpetual  obedience  ? 

Evan.  That  is  true  indeed ;  there  is  no  more  required, 
neither  can  there  be  more  done ;  but  yet  you  must  understand, 
that  the  law  does  as  well  require  passive  obedience  as  active, 
suffering  as  well  as  doing ;  for  our  common  bond  entered  into 
for  us  all,  by  God's  benefits  towards  the  first  man,  is  by  his 
disobedience  become  forfeited,  both  in  respect  of  himself  and 
all  mankind ;  and,  therefore,  ever  since  the  fall  of  man,  the 
law  and  justice  of  God  does  not  only  require  the  payment  of 
the  debt,  but  also  of  the  forfeiture ;  there  is  not  only  required 
of  him  perfect  doing,  but  also  perfect  suffering.  "  In  the  day 
that  thou  eatest  thereof,  thou  shalt  die  the  death,"  says  the 
Lord,  Gen.  ii.  17.  Nay,  let  me  tell  you  yet  more  ;  in  order  of 
justice,  the  forfeiture  ought  to  be  paid  before  the  debt ;  per- 
fect suffering  should  go  before  perfect  doing,  because  all  man- 
kind, by  reason  of  that  first  and  great  transgression,  are  at 
odds  and  enmity  with  God  ;  they  are  all  of  them  children  of 
his  wrath,  and  therefore  God,  as  we  may  speak  with  holy  re- 
verence, cannot   be    reconciled   unto  any  man,   before  a  full 


324:  THE   MARROW   OF 

satisfaction  be  made  to  his  justice  by  a  perfect  suffering,  Col. 
i.  21 :  perfect  suffering,  then,  is  required  for  the  reconciling 
of  man  unto  God,  Eph.  ii.  3,  and  setting  him  in  the  same  con- 
dition he  was  in  before  his  fall,  and  perfect  doing  is  required 
for  the  keeping  of  him  in  that  condition. 

Nom.  And,  sir,  is  man  as  unable  to  pay  the  forfeiture  as 
he  is  to  pay  the  debt  ?  I  mean,  is  he  as  unable  to  suffer  per- 
fectly, as  to  do  perfectly  ? 

Evan.  Yea,  indeed,  every  whit  as  unable ;  forasmuch  as 
man's  sin  in  eating  of  the  forbidden  fruit  was  committed 
against  God,  and  God  is  infinite  and  eternal,  and  the  offence 
is  always  multiplied  according  to  the  dignity  of  the  person 
against  whom  it  is  committed :  man's  offence  must  needs  be 
an  infinite  offence,  and  the  punishment  must  needs  be  propor- 
tionable to  the  fault ;  therefore  an  infinite  and  eternal  punish- 
ment is  required  at  man's  hands,  or  else  such  a  temporal 
punishment,  as  is  equal  and  answerable  to  eternal.  Now, 
eternal  punishment  man  cannot  sustain,  because  then  he 
should  never  be  delivered — he  should  ever  be  satisfying,  and 
never  have  satisfied ;  which  satisfaction  is  such  as  is  the 
punishment  of  the  devils  and  damned  men  in  hell,  which  never 
shall  have  an  end.  And  for  temporal  punishment,  which  should 
be  equivalent  to  eternal,  that  cannot  be  neither,  because  the 
power  and  vigour  of  no  creature  is  such  that  it  may  sustain  a 
finite  and  temporal  punishment,  equivalent  to  an  infinite  and 
eternal ;  for  sooner  should  the  creature  be  wasted,  consumed, 
and  brought  to  nothing,  than  it  could  satisfy  the  justice  of 
God  by  this  means  ;  wherefore  we  may  certainly  conclude,  that 
no  man  can  satisfy  the  law  and  justice  of  God,  either  by  ac- 
tive or  by  passive  obedience,  and  so  consequently  no  man 
shall  be  justified  and  accepted  in  the  sight  of  God  by  his  own 
doings  or  sufferings. 

Nom.  Sir,  I  see  it  clearly,  and  am  therein  fully  convinced, 
and  I  hope  I  shall  make  that  use  of  it.  But,  sir,  is  there  no 
other  use  to  be  made  of  the  law  than  this  ? 

Evayi.  Yea,  neighbour  Nomologista,  you  must  not  only 
labour  thereby  to  see  your  own  insufficiency  to  procure  your 
own  justification  and  acceptation  in  the  sight  of  God,  though 
that  indeed  be  the  chief  use  that  any  unjustified  person  ought 
to  endeavour  to  make  of  it,  but  you  must  also  endeavour  to 
make  it  a  rule  of  direction  to  you  in  your  life  and  conver- 
sation. 

Nom.  But,  sir,  if  I  cannot  by  my  obedience  to  the  law  do 


MODERN"  DIVINITY.  825 

anything  towards  the  procuring  of  mine  own  justification, 
and  acceptation  in  the  sight  of  God,  or,  which  as  I  do  con- 
ceive is  all  one,  if  I  can  do  nothing  towards  the  procuring  of 
mine  own  eternal  salvation,  then  methinks  all  that  I  do 
should  be  in  vain,  for  I  cannot  see  any  good  I  shall  get 
thereby. 

Evan.  No,  neighbour  Nomologista,  it  shall  not  be  in  vain ; 
for  though  you  cannot  by  your  obedience  to  the  law,  do  any 
thing  towards  theprocuringofyour  own  justification  or  eternal 
salvation ;  yea,  and  though  you  should  never  make  such  a  use 
of  it,  as  to  be  thereby  driven  out  of  yourself  unto  Jesus  Christ 
for  justification  and  eternal  salvation,  but  should  be  everlast- 
ingly condemned ;  yet,  this  let  me  tell  you,  the  more  obedi- 
ence you  yield  unto  the  law,  the  more  easy  shall  your  con- 
demnation be  ;  for  although  no  man,  walk  he  ever  so  exactly 
and  strictly  according  to  the  law,  shall  thereby  either  escape 
the  torments  of  hell,  or  obtain  the  joys  of  heaven,  yet  the 
more  exactly  and  strictly  any  man  walks  according  to  the  law, 
the  easier  shall  his  torments  be.  Matt.  xi.  22.  So  that  although 
you  by  your  obedience  to  the  law  cannot  obtain  the  uneasiest 
place  in  heaven,  yet  may  you  thereby  obtain  the  most  easy 
place  in  hell :  and  therefore  your  obedience  shall  not  be  in 
vain.  Nay,  let  me  tell  you  more,  although  you  by  your  obe- 
dience to  the  law  can  neither  escape  that  hell,  nor  enjoy  that 
heaven  that  is  in  the  world  to  come,  yet  you  may  thereby 
escape  that  hell,  and  enjoy  that  heaven  which  is  to  be  had  in 
this  present  world ;  for  the  Lord  dealeth  so  equally  and  justly 
with  all  men,  that  every  man  shall  be  sure  to  receive  his  due 
at  his  hands ;  so  that  as  every  man  who  is  truly  justified  in 
the  sight  of  God,  by  faith  in  Christ's  blood,  shall  for  that 
blood's  sake  be  sure  of  the  joys  of  heaven,  though  his  life  may 
even  after  his  believing  be  in  many  respects  unconformable  to 
the  law;  yet  the  more  unconformable  his  life  is  thereunto,  the 
more  crosses  and  afflictions  he  shall  be  sure  to  meet  withal  in 
this  life.  Psalm  Ixxxix.  30 — 32.  Even  so,  though  no  man 
that  is  not  justified  by  faith  in  Christ's  blood  shall  either 
escape  the  torments  of  hell,  or  attain  the  joys  of  heaven,  be 
his  life  never  so  conformable  to  the  law,  yet  the  more  con- 
formable his  life  is  thereunto,  the  less  of  the  miseries  and  the 
more  of  the  blessings  of  this  life  he  shall  have ;  for  it  is  not  to 
men  unjustified,  though  I  suppose  not  only  to  them  that  the 
Lord  speaketh,  Isa.  i.  19,  saying,  "If  ye  be  willing  and  obe- 
dient, ye  shall  eat  the  good  things  of  the  land."  And  does 
not  the  Lord  in  the  fifth  commandment  promise  the  blessing 
28 


326  THE   MARROW   OF  ^ 

of  long  life  to  all  inferiors  tliat  are  obedient  totlieir  superiors? 
And  may  we  not  observe,  and  is  it  not  found  true  by  experi- 
ence, that  those  children  who  are  most  careful  of  doing  their 
duties  to  their  parents,  are  commonly  more  free  both  from 
their  parents'  corrections  and  the  Lord's  corrections  ;  and  are 
likewise  blessed  with  obedient  children  themselves,  and  do  also 
taste  of  their  parents'  bounty  and  the  Lord's  bounty,  as 
touching  the  blessings  of  this  life,  more  than  others  that  are 
disobedient  ?  And  may  we  not  observe,  and  is  it  not  found 
true  by  experience,  that  those  servants  that  are  most  faithful 
and  diligent  in  their  places  are  commonly  more  free  either 
from  the  Lord's  or  their  masters'  corrections,  and  are  likewise 
rewarded  with  such  servants  themselves,  and  with  other  tem- 
poral blessings  both  from  their  masters  and  from  the  Lord, 
than  others  that  are  not  so?  And  may  we  not  observe,  and  is 
it  not  found  true  by  experience,  that  those  wives  that  are  obe- 
dient and  subject  to  their  husbands,  are  commonly  more  free 
from  their  frowns,  checks,  and  rebukes ;  at  least  they  are 
more  blessed  with  peace  of  conscience  and  a  good  name 
amongst  men,  than  others  that  are  not  so  ?  And  may  we  not 
observe,  that  our  mere  honest  men,  who  for  the  most  part  live 
without  committing  any  gross  sin  against  the  law,  are  com- 
monly more  exempted  from  the  sword  of  the  magistrate,  and 
have  many  earthly  blessings  more  in  abundance  than  such  as 
are  gross  sinners?  And  the  Scribes  and  Pharisees,  who  were 
strict  observers  of  the  law,  in  regard  of  the  outward  man,  were 
no  losers  by  it,  "  Yerily,"  says  our  Saviour,  "  I  say  unto  you, 
they  have  their  reward,"  Matt.  vi.  2.  So  that  still,  you  see, 
your  obedience  to  the  law  shall  not  be  in  vain ;  wherefore, 
I  pray  you,  do  your  best  to  keep  the  ten  commandments  as 
perfectly  as  you  can.  But  above  all,  I  beseech  you,  be  careful 
to  consider  of  that  which  has  been  said  touching  the  special 
use  of  the  law  to  you,  that  so  through  the  powerful  working 
of  God's  Spirit,  it  may  become  an  effectual  means  to  drive  you 
out  of  yourself  unto  Jesus  Christ. 

Oh,  consider,  in  the  first  place,  what  a  great  number  of  duties 
are  required  and  what  a  great  number  of  sins  are  forbidden 
in  every  one  of  the  ten  commandments!  And  in  the  second 
place,  consider,  how  many  of  those  duties  you  have  omitted, 
and  how  many  of  those  sins  you  have  committed.  And  in  the 
third  place,  consider,  that  there  has  been  much  corruption 
mixed  with  every  good  duty  which  5^ou  have  done,  so  that  you 
have  sinned  in  doing  that  which  in  itself  is  good ;  and  that  you 


1^  MODERN   DIVINITY.  827 

have  hfid  an  inclination  of  heart  and  disposition  of  will  to 
every  sin  you  have  not  committed,  and  so  have  been  guilty  of 
all  those  sins  which  you  have  not  done.  And  in  the  fourth 
place,  consider,  that  the  law  denounceth  a  curse  unto  every 
one  which  continueth  not  in  all  things  which  are  written  in 
the  book  of  the  law  to  do  them.  And  then,  in  the  fifth  place, 
make  application  of  the  curse  unto  yourself,  by  saying  in  your 
heart,  if  every  one  be  cursed  which  continueth  not  in  all 
things,  then  surely  I  am  cursed  that  have  continued  in  nothing. 
And  then,  in  the  sixth  place,  consider,  that  before  you  can 
be  delivered  from  the  curse,  the  law  and  justice  of  God  re- 
quires that  there  be  a  perfect  satisfaction  made  both  by  paying 
the  debt  and  the  forfeiture  to  the  very  utmost  farthing ;  per- 
fect doing  and  perfect  suffering  are  both  of  them  required. 
And  then,  in  the  last  place,  consider,  that  you  are  so  far  from 
being  able  to  make  a  perfect  satisfaction,  that  you  can  do 
nothing  at  all  towards  it,  and  that  therefore,  as  of  yourself, 
you  are  in  a  most  miserable  and  helpless  condition. 

Nom.  Well,  sir,  I  do  now  plainly  see  that  I  have  been  de- 
ceived, for  I  verily  thought  that  the  only  reason  why  the 
Lord  gave  the  law,  and  why  you  that  are  ministers  do  show 
us  what  is  required  and  forbidden  in  the  law,  had  been,  that 
all  men  might  thereby  come  to  see  what  the  mind  and  will 
of  the  Lord  is,  and  be  exhorted,  and  persuaded  to  lead  their 
lives  thereafter.  And  I  also  verily  thought  that  the  more 
any  man  did  strive  and  endeavour  to  reform  his  life  and  do 
thereafter,  the  more  he  procured  the  love  and  favour  of  God 
towards  him,  and  the  more  God  would  bless  him,  and  do  him 
good,  both  in  this  world  and  in  the  world  to  come ;  yea,  and 
I  also  verily  thought,  that  it  had  been  in  the  man's  power  to 
have  come  very  near  the  perfect  fulfilling  of  the  law,  for 
I  never  read  nor  heard  any  minister  show  how  impossible 
it  is  for  any  man  to  keep  the  law,  nor  ever  make  any  mention 
of  any  such  use  of  the  law,  as  you  have  done  this  day. 

Evan.  Surely,  neighbour  Nomologista,  these  have  not  only 
been  your  thoughts,  but  also  the  thoughts  of  many  other  men; 
for  it  is  natural  for  every  man  to  think  that  he  must  and  can 
procure  God's  favour  and  eternal  happiness  by  his  obedience 
to  the  law,  at  the  least  to  think  he  can  do  something  towards 
it ;  for  naturally  men  think  that  the  law  requires  no  more  but 
the  external  act,  and  that  therefore  it  is  in  man's  power  to 
keep  it  perfectly.  Is  it  not  an  ordinary  and  common  thing 
for  men  when  they  hear  or  read  that  there  is  more  required 


328  THE    MARROW   OF 

and  forbidden  in  the  law  than  they  were  aware  of,  to  think 
with  themselves,  Surely,  I  am  not  right,  I  have  transgressed 
the  law  more  than  I  had  thought  I  had  done,  and  therefore 
God  is  more  angry  with  me  than  I  had  thought  he  had  been ; 
and  therefore  to  pacify  his  anger,  and  procure  his  favour  to- 
wards me,  I  must  repent,  amend,  and  do  better ;  I  must  re- 
form my  life  according  to  the  law,  and  so  by  my  future  obe- 
dience make  amends  for  my  former  disobedience  ?  And  if  there- 
upon they  do  attain  to  any  good  measure  of  outward  con- 
formity, then  they  think  they  come  near  the  perfect  fulfilling 
of  the  law ;  and  if  it  were  not  that  the  doctrine  of  the  Church 
of  England  is,  that  no  man  can  fulfil  the  law  perfectly,  and 
that  none  but  Papists  do  say  the  contrary,  they  would  both 
think  and  say  they  did,  or  hoped  they  should  keep  all  the 
commandments  perfectly.  And  upon  occasion  of  this  their 
outward  reformation  according  to  the  law,  they  think,  yea, 
and  sometimes  say,  they  are  regenerate  men  and  true  converts, 
and  that  the  beginning  of  this  their  reformation  was  the  time 
of  their  new  birth  and  conversion  unto  God.  And  if  these 
men  do  confess  themselves  to  be  sinners,  it  is  rather  because 
they  hear  all  others  confess  themselves  so  to  be,  than  out  of 
any  true  sight  and  knowledge,  sense,  or  feeling  they  have  of 
any  inward  heart-corruption.  And  if  they  do  acknowledge, 
that  a  man  is  not  to  be  justified  by  the  works  of  the  law,  but 
by  faith  in  Christ,  it  is  rather  because  they  have  heard  it  so 
preached,  or  because  they  have  read  it  so  in  the  Bible,  or  some 
other  book,  than  because  of  any  imperfection  which  they  see 
in  their  own  works,  or  any  need  they  see  of  the  righteousness 
of  Jesus  Christ.  And  if  they  do  see  any  imperfection  in  their 
own  works,  and  any  need  of  the  righteousness  of  Jesus  Christ, 
then  they  imagine  that  so  long  as  their  hearts  are  upright  and 
sincere,  and  they  do  desire  and  endeavour  to  do  their  best  to 
fulfil  the  law,  God  will  accept  of  what  they  do,  and  make  up 
their  imperfect  obedience  with  Christ's  perfect  obedience,  and 
so  will  justify  and  save  them ;  but  all  this  while,  their  own 
works  must  have  a  hand  in  their  justification  and  salvation, 
and  so  they  are  still  of  the  works  of  the  law,  and  therefore 
under  the  curse.  The  Lord  be  merciful  both  to  you  and  them, 
and  bring  you  under  the  blessing  of  Abraham  ! 

Nom.  Sir,  I  thank  you  for  your  good  wishes  towards  me, 
and  for  your  great  pains  which  you  have  now  taken  with  me 
and  so  I  will  for  this  time  take  my  leave  of  you  ;  only,  I  could 
wish,  if  it  might  not  be  too  much  troubleto  you,  that  you  would 


MODERN  DIVINITY.  329 

be  pleased  at  your  leisure,  to  give  me  in  writing  a  copy  of 
what  you  have  this  day  said  concerning  the  law. 

Evan.  Well,  neighbour  JSTomologista,  though  I  can  hardly 
spare  so  much  time,  yet  because  you  do  desire  it,  and  in  hope 
you  may  receive  good  by  it,  I  will,  ere  long,  find  some  time  to 
accomplish  your  desire. 

Neo.  I  pray  you,  neighbour  Nomologista,  tarry  a  little  lon- 
ger, and  I  will  go  with  you. 

Nom.  No,  I  must  needs  be  gone  ;  I  can  stay  no  longer. 

Evan,  Then  fare  you  well,  neighbour  Nomologista,  and  the 
Lord  make  you  to  see  your  sins  I 

Nom.  The  Lord  be  with  you,  sir. 

Neo.  Well,  sir,  now  I  hope  you  have  fully  convinced  him 
that  he  comes  far  short  of  keeping  all  the  commandments  per- 
fectly :  I  hope  he  will  no  longer  be  so  well  conceited  of  his 
own  righteousness  as  he  has  formerly  been.  But  now,  sir,  I 
pray  you  tell  me  before  I  depart,  whether  you  would  have  me 
to  endeavour  to  make  the  same  use  of  the  law,  which  you  have 
advised  him  to  make. 

Evan.  No,  neighbour  Neophytus,  I  look  not  upon  you  as  an 
unbeliever,  as  I  did  upon  him,  but  I  look  upon  you  as  one  who 
has  already  b^en  by  the  law  driven  out  of  yourself  unto  Jesus 
Christ ;  I  look  uj)on  you  as  a  true  believer,  and  as  a  person 
already  justified  in  the  sight  of  God,  by  faith  in  Christ,  and  so 
as  one  who  are  neither  to  question  your  inheritance  in  heaven, ' 
nor  fear  your  portion  in  hell.  And  therefore  I  will  not  per- 
suade you  to  labour  to  yield  obedience  to  the  law,  by  telling 
you,  that  the  more  obedient  you  are  thereunto,  the  easier  tor- 
ments you  shall  have  in  hell,  as  I  did  him  ;  neither  would  I 
have  you  to  make  application  of  the  curse  of  the  law  to  your- 
self, as  I  advised  him  to  do ;  for  if  you  do  truly  and  thoro«^ly 
believe,  as  God  requires  you,  that  Jesus  Christ,  1  John  iii.  23, 
the  Son  of  God,  and  your  Surety,  has,  by  his  active  and  pas- 
sive obedience,  fully  discharged  and  paid  both  the  debt  and 
the  forfeiture  which  the  law  and  justice  of  God  obliged  you  to 
pay,  then  will  not  you  yield  obedience  to  the  law,  to  pay  that 
which  you  do  truly  believe  is  full}'-  paid  and  discharged  al- 
ready ;  and  if  you  do  not  yield  obedience  to  the  law  to  dis- 
charge that,  then  do  you  not  yield  obedience  to  the  law,  in 
hopes  to  be  thereby  made  just,  or  justified  in  the  sight  of  God ; 
and  if  you  yield  not  obedience  to  the  law,  in  hopes  to  be 
thereby  made  just,  or  justified  in  the  sight  of  God,  then  are 
you  not  of  the  works  of  the  law ;  and  if  you  are  not  of  the 

28* 


330  THE  MARROW   OF 

works  of  tlie  law,  then  are  you  not  under  the  curse  of  the  law ; 
and  if  you  be  iiot  under  the  curse  of  the  law,  then  must  you 
not  make  application  of  the  curse  unto  yourself.  And  there- 
fore, whensoever  you  shall  either  hear  or  read  these  words, 
"  Cursed  is  every  one  which  continueth  not  in  all  things 
which  are  written  in  the  book  of  the  law  to  do  them,"  and 
your  conscience  tells  you  that  you  have  not,  and  do  not  con- 
tinue in  all  things,  and  that  therefore  you  are  accursed;  then 
do  you  make  so  much  use  of  the  curse,  as  thereby  to  take  oc- 
casion by  faith  to  cleave  more  close  unto  Christ,  and  say,  O 
law,  thy  curse  is  not  to  come  into  my  conscience  I  my  con- 
science is  freed  from  it!  for  though  it  is  true  I  have  not  con- 
tinued "  in  all  things  which  are  written  in  the  book  of  the  law 
to  do  them,"  yet  this  my  Surety,  Jesus  Christ,  has  continued  in 
all  things  for  me,  so  that  although  I  am  unable  to  pay  either 
the  debt  or  the  forfeiture,  yet  he  has  paid  them  both  for  me, 
and  so  has  discharged  me  from  the  curse ;  and  therefore  I  fear 
it  not, 

Neo.  But,  sir.  though  I  be  a  believer,  and  so  be  set  free 
from  the  curse  of  the  law,  yet  I  suppose  I  ought  to  endeavour 
to  do  somewhat  that  is  required,  and  to  avoid  whatsoever  is 
forbidden  in  the  law. 

Evan.  Yea,  neighbour  Neophytus,  that  you  ought  indeed, 
for  mind  it,  I  pray  you,  thus  stands  the  case  ;  so  soon  as  any 
man  does  truly  believe,  and  so  is  justified  in  the  sight  of  God, 
then,  as  the  holy  Ghost,  from  the  testimony  of  holy  writ,  does 
warrant  us  to  conceive,  Jesus  Christ,  or,  which  is  all  one,  God 
in  Christ,  does  deliver  unto  him  whatsoever  is  required  and 
forbidden  in  the  ten  commandments,  saying,  Col.  ii.  14 ;  Eph. 
ii.  15,  "  This  hand-writing,  even  this  law  of  commandments 
which  was  against  thee,  and  contrary  to  thee,  whilst  it  was  in 
the  hands  of  my  Father,  as  he  stood  in  relation  to  thee  as  a 
Judge,  and  was  not  cancelled,  but  had  the  curse  or  penalty 
annexed  to  it,  Isa.  xxxviii.  14,  and  so  had  power  to  convince, 
Heb.  vii.  22,  accuse,  condemn,  and  bind  thee  over  to  punish- 
ment; I,  who  undertook  for  thee,  and  became  thy  Surety, 
have  paid  the  principal  debt,  and  have  also  answered  the  for- 
feiture which  did  lie  against  thee  for  the  breach  of  that  bond ; 
and  my  Father  has  delivered  it  into  mine  hands,  and  I  have 
blotted  out  the  curse  or  penalty,  so  that  one  letter  or  tittle  re- 
mains not  for  thee  to  see ;  yea,  I  have  taken  it  out  of  thy 
way,  and  fastened  it  to  my  cross,  yea,  and  torn  it  in  pieces  with 
the  nails  of  my  cross,  so  that  it  is  altogether  frustrate,  and  has 


MODERN  DIVINITY.  331 

no  force  at  all  agaiust  thee.  Yet  notwithstanding  the  matter 
contained  in  this  law,  even  those  precepts  and  prohibitions 
which  I  have  now  delivered  unto  thee,  being  the  mind  and 
will  of  my  Father,  and  the  eternal  and  unchangeable  rule  of 
righteousness,  and  that  which  is  in  my  heart,  Psalm  xl.  8 ; 
yea,  and  that  which  I  have  promised  to  write  in  the  hearts  of 
all  those  that  are  mine,  Jer.  xxxi.  33  ;  yea,  and  that  which  I 
have  promised  to  make  them  yield  willing  obedience  unto, 
Psalm  ex.  3  ;  I  and  my  Father  do  command  it  unto  thee,  as 
that  rule  of  obedience  whereby  thou  art  to  express  thy  love 
and  thankfulness  unto  us  for  what  we  have  done  for  thee. 
And  therefore  I  will  say  no  more  unto  thee  but  this,  '  If  thou 
love  me,  keep  my  commandments,'  John  xiv.  15.  And  thou 
art  my  friend,  'If  thou  do  whatsoever  I  command  thee,'" 
John  XV.  14. 

Neo.  But,  sir,  does  God  in  Christ  require  me  to  yield  per- 
fect obedience  to  all  the  ten  commandments,  according  as  you 
have  this  day  expounded  them  ? 

Evan.  I  answer,  yea,  for  though  God  in  Christ  do  not  re- 
quire of  you,  or  any  true  believer,  any  obedience  to  the  law 
at  all  by  wa}'^  of  satisfaction  to  his  justice,  for  that  Christ  has 
fully  done  already ;  yet  does  he  require,  that  every  true  be- 
liever do  purpose,  desire,  and  endeavour  to  do  their  best  to 
keep  all  the  ten  commandments  perfectly,  according  as  I  have 
this  day  expounded  them ;  witness  the  saying  of  Christ  him- 
self. Matt.  V.  48,  "  Be  ye  therefore  perfect  as  your  Father  which 
is  in  heaven  is  perfect." 

Neo.  But,  sir,  do  you  think  it  possible,  that  either  I,  or  any 
believer  else,  should  keep  the  commandments  perfectly,  ac- 
cording as  you  have  this  day  expounded  them  ? 

Evan.  O  no !  both  you,  and  I,  and  every  believer  else, 
have,  and  shall  have  cause  to  say  with  the  apostle,  Philip  iii. 
12,  "  Not  as  though  I  had  already  attained,  or  were  already 
perfect." 

Neo.  But  will  God  in  Christ  accept  of  obedience,  if  it  be  not 
perfect  ? 

Evan.  Yea,  neighbour  Neophytus,  you  being  a  justified  per- 
son, and  so  it  not  being  in  the  case  of  justification,  but  in  the 
case  of  child-like  obedience,  I  may,  without  fear  of  danger, 
say  unto  you,  God  will  accept  the  will  for  the  deed,  and  "  will 
spare  you  as  a  man  spares  his  own  son  that  serves  him,"  Mat 
iii.  18.  Yea,  like  as  a  father  pities  his  children,  so  the  Lord 
will  pity  you,  "  for  he  knoweth  your  frame,  he  remembereth 


332  THE   MARROW  OF 

that  you  are  dust,"  Psalm  oiii,  18,  14.  Nay,  he  will  not  only 
spare  you  and  pity  you  for  what  you  do  not,  but  he  will  also 
reward  you  for  what  you  do. 

Neo.  Say  you  so,  sir  ?  then  I  beseech  you  tell  me  what  this 
reward  will  be. 

Evan.  Why,  if  there  be  degrees  of  glory  in  heaven,  as  some 
both  godly  and  learned,  have  conceived  there  is,  then  I  tell 
you  that  the  more  obedient  you  are  unto  the  law,  the  more 
shall  be  your  glory  in  heaven  ;  but  because  degrees  of  glory 
are  disputable,  I  cannot  assure  you  of  that.  Howbeit,  this  you 
may  assure  yourself,  that  the  more  obedience  you  yield  unto 
the  ten  commandments,  the  more  you  please  your  most  gra- 
cious God  and  loving  Father  in  Christ,  1  Sam.  xv.  22 ;  and 
the  more  your  conscience  witnesseth  that  you  please  God.  the 
more  quiet  you  shall  feel  it  to  be,  and  the  more  inward  peace 
you  shall  have,  according  to  that  of  the  Psalmist,  "  Great 
peace  have  they  that  love  thy  law,  and  nothing  shall  offend 
them."  For  though  faith  in  the  blood  of  Christ  has  made  your 
peace  with  God  as  a  Judge,  yet  obedience  must  keep  your 
peace  with  him  as  a  Father;  yea,  the  more  your  conscience 
witnesseth  that  you  do  that  which  pleases  God,  the  more  en- 
couragement you  will  have,  and  the  more  confidently  you  will 
approach  towards  God  in  prayer.  "  Beloved,"  says  the  loving 
apostle,  "  if  our  hearts  condemn  us  not,  then  have  we  boldness 
towards  God  in  prayer,"  1  John  iii.  21 ;  for  though  faith  in 
the  blood  of  Christ  takes  away  that  guilt  which  subjects  you 
to  the  legal  curse,  yet  obedience  must  take  away  that  guilt 
which  subjects  you  to  a  fatherly  displeasure.  Furthermore, 
you  are  to  know,  that  the  more  obedience  you  yield  unto  the 
ten  commandments,  the  more  temporal  blessings,  outward 
prosperity,  and  comfort  of  this  life,  in  the  ordinary  course  of 
God's  dealing,  you  shall  have:  "  Oh !"  says  the  Lord,  "that 
my  people  had  hearkened  unto  me,  and  Israel  had  walked  in 
my  ways !  he  should  soon  have  fed  them  with  the  finest  of  the 
wheat,  and  with  honey  out  of  the  rock  should  I  have  satisfied 
thee."  Besides,  the  more  obedience  you  yield  unto  the  ten 
commandments,  the  more  glory  you  will  bring  to  God,  accord- 
ing to  that  of  our  Saviour,  John  xv.  8,  "  Herein  is  my  Father 
glorified,  that  ye  bear  much  fruit."  To  conclude,  the  more 
obedience  you  yield  unto  the  ten  commandments,  the  more 
good  you  will  do  unto  others,  according  to  that  of  the  apostle, 
Tit,  iii.  8,  "  This  is  a  faithful  saying,  and  these  things  I  will 
that  thou  affirm  constantly,  that  they  which  have  believed  in 


MODERN  DIVINITY.  333 

Christ  might  be  careful  to  maintain  good  works ;  these  things 
are  good  and  profitable  unto  men." 

Keo.  But,  sir,  what  if  I  should  not  purpose,  desire,  and  en- 
deavour to  yield  obedience  to  all  the  ten  commandments,  as 
you  say  the  Lord  requires  ;  what  then  ? 

Evan.  Why,  then,  although  it  is  true  you  have  no  cause  to 
fear  that  God  will  proceed  against  you,  as  a  wrathful  judge 
proceeds  against  a  malefactor,  yet  have  you  cause  to  fear  that 
he  will  proceed  against  you  as  a  displeased  father  does  against 
an  offending  child ;  that  is  to  say,  although  you  have  no  cause 
to  fear  that  he  will  unjustify  you,  and  unson  you,  and  deprive 
you  of  your  heavenly  inheritance,  and  inflict  the  penalty  of 
the  law  of  works  upon  you,  and  so  condemn  you,  for  says  the 
apostle,  "  There  is  no  condemnation  to  them  that  are  in  Christ 
Jesus,"  Eom.  viii.  1 ;  yet  have  you  cause  to  fear  that  he  will 
hide  his  fatherly  face,  and  withdraw  the  light  of  his  counte- 
nance from  you ;  and  that  your  conscience  will  be  ever  accusing 
and  disquieting  of  you,  which  if  it  do,  then  will  you  draw 
back,  and  be  afraid  to  ask  anything  of  God  in  prayer ;  for 
even  as  a  child  whose  conscience  tells  him  that  he  has  angered 
and  displeased  his  father,  will  be  unwilling  to  come  into  his 
father's  presence,  especially  to  ask  of  him  anything  that  he 
wants,  even  so  it  will  be  with  you ;  and  besides,  you  shall  be 
sure  to  be  whipped  and  scourged  with  many  bodily  and  tem- 
poral chastisements  and  corrections,  according  to  that  which 
is  said  concerning  Jesus  Christ  and  his  seed,  even  true  be- 
lievers, and  justified  persons.  Psalm  Ixxxix.  31 — 33,  "  If  his 
children  forsake  my  law,  and  walk  not  in  my  judgments ;  if 
they  break  my  statutes,  and  walk  not  in  my  commandments, 
then  will  I  visit  their  transgressions  with  the  rod,  and  their 
iniquities  with  stripes.  Nevertheless,  my  loving  kindness 
will  I  not  utterly  take  from  him,  nor  suffer  my  faithfulness 
to  fail." 

Wherefore,  neighbour  Neophytus,  to  apply  these  things  a 
little  more  closely  to  you,  and  so  to  conclude,  let  me  exhort 
you,  when  you  come  home,  call  to  mind  and  consider  of  every 
commandment  according  as  you  have  heard  them  this  day  ex- 
pounded, and  resolve  to  endeavour  yourself  to  do  thereafter; 
and  always  take  notice  how  and  wherein  you  fall  and  come 
short  of  doing  what  is  required,  and  of  avoiding  what  is  for- 
bidden ;  and  especially  be  careful  to  do  this  when  you  are 
called  to  humble  yourself  before  the  Lord  in  fasting  and 
prayer,  and  upon  occasion  of  going  to  receive  the  sacrament 


334  THE   MAKROW   OF 

of  the  Lord's  Supper,  and  so  shall  you  make  a  right  use  of 
the  law. 

Neo.  And,  sir,  why  would  you  have  me  more  especially  to 
take  notice  of  my  sins,  when  I  am  called  to  humble  myself 
before  the  Lord  in  fasting  and  prayer  ? 

Uvan.  Because  the  more  sinful  you  see  yourself  to  be,  the 
more  humble  will  your  heart  be  ;  and  the  more  humble  your 
heart  is,  the  more  fit  you  will  be  to  pray,  and  the  more  the 
Lord  will  regard  your  prayers :  wherefore,  when  upon  occa- 
sion of  some  heavy  and  sore  affliction,  either  felt,  or  feared  to 
come  upon  yourself,  or  some  sore  judgment  and  calamity  either 
felt,  or  feared  to  come  upon  the  nation  or  place  where  you 
live,  the  Lord  calls  you  to  humble  yourself  in  fasting  and 
prayer,  then  do  you  thereupon  take  occasion  to  meditate,  and 
consider  seriously  what  duties  are  required,  and  what  sins  are 
forbidden  in  every  one  of  the  ten  commandments,  and  then 
consider  how  many  of  those  duties  you  have  omitted,  and  how 
many  of  those  sins  you  have  committed ;  consider  also  the 
sinful  manner  of  performing  those  duties  you  have  performed, 
and  the  base  and  sinful  ends  which  you  have  had  in  the  per- 
formance of  them  ;  consider  also  how  many  sinful  corruptions 
there  are  in  your  heart,  which  break  not  forth  in  your  life, 
and  the  disposition  of  heart  which  you  have  naturally  to  every 
sin  which  you  do  not  commit ;  and  then  consider,  that  although 
the  sins  which  you  do  now  commit  are  not  a  transgression  of 
the  law  of  works,  because  you  are  not  now  under  the  law, 
Rom.  vi.  14 ;  yet  are  they  a  transgression  of  the  law  of  Christ, 
because  you  still  are  under  that  law,  1  Cor.  ix.  81 ;  and  though 
they  be  not  committed  against  God  as  standing  in  relation  to 
you  as  a  wrathful  Judge,  yet  have  they  been  committed  against 
him  as  he  stands  in  relation  to  you  as  a  merciful  loving  Father ; 
and  though  they  subject  you  not  to  the  wrath  of  a  Judge,  nor 
to  the  penalty  of  the  law  of  works,  yet  they  subject  you  to  the 
anger  and  displeasure  of  a  loving  Father,  and  to  the  penalty 
of  the  law  of  Christ. 

Whereupon,  do  you  draw  near  to  God  by  prayer,  saying 
unto  him  after  this  manner : 

"  O  merciful  and  loving  Father !  I  do  acknowledge  that 
the  sins  which  I  did  commit  before  I  was  a  believer,  were  a 
transgression  of  the  law  of  works,  because  I  was  then  under 
that  law ;  yea,  and  that  they  were  committed  against  thee, 
as  thou  stoodest  in  relation  to  me  as  a  judge,  and  that  there- 
fore thou  mightest  most  justly  have  inflicted  the  curse  or 


MODERN   DIVINITY.  335 

penalty  of  the  law  of  works  upon  me,  and  so  have  cast 
me  into  hell ;  but  seeing  that  thou  hast  enabled  me  to  be- 
lieve the  gospel,  viz :  that  thou  hast  been  pleased  to  give  thine 
own  Son  Jesus  Christ  to  undertake  for  me,  to  become  my 
Surety,  to  take  my  nature  upon  him,  and  to  be  made  under 
the  law,  to  redeem  me  from  under  the  law.  Gal.  iv.  4,  and 
iii.  13 ;  Rom.  v.  10 ;  and  to  be  made  a  curse  for  me,  to 
redeem  me  from  the  curse,  and  to  reconcile  me  unto  thee 
by  his  death  ;  now  I  know  it  stands  not  with  thy  justice  to 
proceed  against  me  by  virtue  of  the  law  of  works,  and  so 
cast  me  into  hell.  Nevertheless,  Father,  I  know  that  the  sins 
which  I  have  committed  since  I  did  believe  have  been  a 
transgression  of  the  law  of  Christ,  because  I  am  still  under 
that  law :  yea,  and  I  do  acknowledge,  that  they  have  been 
committed  against  thee,  even  against  thee,  my  most  gracious, 
merciful,  and  loving  Father  in  Jesus  Christ,  and  that  it  is 
therefore  meet  thou  shouldest  express  thy  fatherly  anger  and 
displeasure  towards  me,  for  these  sins  which  thy  law  has 
discovered  unto  me,  in  bringing  this  affliction  upon  me,  or 
this  judgment  upon  the  place  or  nation  wherein  I  live :  how- 
beit,  Father,  I,  knowing  that  thy  fatherly  anger  towards  thy 
children  is  never  mixed  with  hatred,  but  always  with  love, 
and  that  in  afflicting  of  them  thou  never  intendedst  any  satis- 
faction to  thine  own  justice,  but  their  amendment,  even  the 
purging  out  of  the  remainder  of  those  sinful  corruptions 
which  are  still  in  them,  and  the  conforming  of  them  to  thine 
own  image ;  I  therefore  come  unto  thee  this  day,  to  humble 
myself  before  thee,  and  to  call  upon  thy  name,  not  for 
any  need,  or  power  that  I  do  conceive  I  have  to  satisfy  thy 
justice,  or  to  appease  thy  eternal  wrath,  and  to  free  my  soul 
from  hell ;  for  that  I  do  believe  Christ  has  fully  done  for 
me  already;  but  I  do  it  it  in  hopes  thereby  to  pacify  thy  fa- 
therly anger  and  displeasure  towards  me,  and  to  obtain  the 
removal  of  this  affliction  or  judgment  which  I  feel  or  fear; 
wherefore  I  beseech  thee  to  pardon  and  forgive  these  my 
sins,  which  have  been  the  procuring  cause  thereof;  yea,  I 
pray  thee  not  only  to  pardon  them,  but  also  to  purge  them, 
that  so  this  may  be  all  the  fruit,  even  the  taking  away  of 
sin,  and  making  me  partaker  of  thy  holiness ;  and  then, 
Lord,  remove  this  affliction  and  judgment  when  thy  will  and 
pleasure  is." 

And  thus  have  I  showed   you   the   reason  why  I  would 
have  you  more  especially  to  take  notice  of  your  sins,  when 


336  THE   MARROW  OP 

you  come  to  humble  yourself  before  the  Lord  in  fasting  and 
prayer. 

Neo.  And,  sir,  why  would  you  have  me  to  take  notice  of 
my  sins,  upon  occasion  of  my  going  to  receive  the  sacrament 
of  the  Lord's  Supper  ? 

Evan.  Because  the  more  sinful  you  see  yourself  to  be,  the 
more  need  you  will  see  yourself  to  have  of  Christ ;  and  the 
more  need  you  see  yourself  to  have  of  Christ,  the  more  will 
you  prize  him ;  and  the  more  you  prize  Christ,  the  more  you 
will  desire  him  ;  and  the  more  you  do  desire  Christ,  the  more 
fit  and  worthy  receiver  you  will  be. 

Wherefore,  when  you  are  determined  to  receive  the  sacra- 
ment, then  take  occasion  to  examine  yourself  as  the  apostle 
exhorts  you,  behold  the  face  of  your  soul  in  the  glass  of 
the  law,  lay  your  heart  and  life  to  that  rule,  as  I  directed  you 
before;  then  think  with  yourself  and  commune  with  your 
own  heart,  saying  in  your  heart  after  this  manner,  "  Though 
I  do  believe  that  all  these  my  sins  are  for  Christ's  sake 
freely  and  fully  pardoned  and  forgiven,  so  as  that  I  shall 
never  be  condemned  for  them,  yet  do  I  not  so  fully  and 
comfortably  believe  it  as  I  ought,  but  am  sometimes  apt 
to  question  it :  and  besides,  though  my  sins  have  not  do- 
minion over  me,  yet  I  feel  them  too  prevalent  in  me,  and 
I  would  fain  have  more  power  and  strength  against  them; 
I  would  fain  have  my  graces  stronger  and  my  corruptions 
weaker ;  wherefore  I,  knowing  that  Christ  in  the  sacrament 
of  the  Lord's  Supper,  seals  up  unto  me  the  assurance  of  the 
pardon  and  forgiveness  of  all  my  sins ;  yea,  and  knowing 
that  the  death  and  bloodshed  of  Jesus  Christ,  which  is  there 
represented,  has  in  it  both  a  pardoning  and  purging  virtue; 
yea,  and  knowing  that  the  more  fully  I  do  apprehend  Christ 
by  faith,  the  more  strength  of  grace,  and  power  against  cor- 
ruptions I  shall  feel : — wherefore  I  will  go  to  partake  of  that 
ordinance,  in  hope  that  I  shall  there  meet  with  Jesus  Christ, 
and  apprehend  him  more  fully  by  faith,  and  so  obtain  both 
more  assurances  of  the  pardon  of  my  sins,  and  the  more 
power  and  strength  against  them  ;"  which  the  Lord  grant  you 
for  Christ's  sake.  And  thus  having  also  showed  you  the  rea- 
son whv  I  would  have  you  more  especially  to  take  notice  of 
your  sins  before  you  come  to  receive  the  sacrament  of  the 
Lord's  Supper,  1  will  now  take  my  leave  of  you,  for  my  other 
occasions  do  call  me  away. 

Neo.  Well,   sir,   I   do   acknowledge,  that  you   have  taken 


MODERN   DIVINITY.  337 

great  pains  botli  with  my  neighbour  and  me  this  day,  for 
the  which  I  do  give  you  many  thanks.  And  yet  I  must  en- 
treat you  to  do  the  lil^e  courtesy  for  me  which  you  promised 
my  neighbour  Nomologista,  and  that  is,  at  your  leisure,  to 
write  me  oiit  a  copy  of  the  conference  we  have  had  this  day. 

Evan.  Well,  neighbour  Neophytus,  I  shall  think  of  it,  and 
it  may  be,  accomplish  your  desire.  And  so  the  God  of  peace 
be  with  you. 

Neo.  The  Lord  be  with  you,  sir. 


THE  DIFFERENCE  BETWEEN  THE  LAW  AND  THE 
GOSPEL. 

There  is  little  more  in  all  this,  viz :  "  The  Marrow,"  to 
be  attributed  to  me  than  the  very  gathering  and  composing 
of  it.  That  which  I  aim  at,  and  intend  therein,  is  to  show 
unto  myself  and  others  that  shall  read  it,  the  difference 
betwixt  the  law  and  the  gospel, — a  point,  as  I  conceive, 
very  needful  for  us  to  be  well  instructed  in,  and  that  for 
these  reasons  : — 

First,  Because,  if  we  be  ignorant  thereof,  we  shall  be 
very  apt  to  mix  and  mingle  them  together,  and  so  to  con- 
found the  one  with  the  other ;  which,  as  Luther  on  the 
Galatians,  p.  31,  truly  says,  "  doth  more  mischief  than 
man's  reason  can  conceive;"  and  therefore  he  doth  advise 
all  Christians,  in  the  case  of  justification,  to  separate  the 
law  and  the  gospel  as  far  asunder  as  heaven  and  earth  are 
separated. 

Secondly,  Because  if  we  know  right  how  to  distinguish 
betwixt  them,  the  knowledge  thereof  will  afford  us  no  small 
light  towards  the  true  understanding  of  the  Scripture,  and 
will  help  us  to  reconcile  all  such  places,  both  in  the  Old 
and  New  Testament,  as  seem  to  be  repugnant;  yea,  and 
it  will  help  us  to  judge  aright  of  cases  of  conscience,  and 
quiet  our  own  conscience  in  time  of  trouble  and  distress; 
yea,  and  we  shall  thereby  be  enabled  to  try  the  truth  and 
falsehood  of  all  doctrines ;  wherefore,  for  our  better  instruc- 
tion on  this  point,  we  are  first  of  all  to  consider  and  take 
notice  what  the  law  is,  and  what  the  gospel  is. 

Now,  the  law  is  a  doctrine  partly  known  by  nature,  teaching 

us  that  there  is  a  God,  and  what  God  is,  and  what  he  requires 

us  to  do,  binding  all  reasonable  creatures  to  perfect  obedience, 

both  internal  and  external,  promising  the  favour  of  God,  and 

29 


338  THE   MARROW   OF 

everlasting  life  to  all  those  wlio  yield  perfect  obedience  there- 
unto, and  denouncing  the  curse  of  God  and  everlasting 
damnation  to  all  those  who  are  not  perfectly  correspondent 
thereunto. 

But  the  gospel  is  a  doctrine  revealed  from  heaven  by  the 
Son  of  God,  presently  after  the  fall  of  mankind  into  siu  and 
death,  and  afterwards  manifested  more  clearly  and  fully  to  the 
patriarchs  and  prophets,  to  the  evangelists  and  apostles,  and 
by  them  spread  abroad  to  others  ;  wherein  freedom  from  sin, 
from  the  curse  of  the  law,  the  wrath  of  God,  death,  and  hell,  is 
freely  promised  for  Christ's  sake  unto  all  who  truly  believe  on 
his  name. 

2dly,  We  are  to  consider  what  the  nature  and  office  of  the 
law  is,  and  what  the  nature  and  office  of  the  gospel  is. 

Now,  the  nature  and  office  of  the  law  is  to  show  unto  us 
our  sin,  Rom.  iii.  20,  our  condemnation,  our  death,  Rom. 
ii.  1 ;  vii.  10.  But  the  nature  and  office  of  the  gospel  is  to 
show  unto  us,  that  Christ  has  taken  away  our  sin,  John  i.  29, 
and  that  he  also  is  our  redemption  and  life,  Col,  i.  14 ;  iii.  4. 
So  that  the  law  is  a  word  of  wrath,  Rom.  iv.  14 ;  but  the 
GOSPEL  is  a  word  of  peace,  Eph.  ii.  17. 

Bdly,  We  are  to  consider  where  we  may  find  the  law  writ- 
ten, and  where  we  may  find  the  gospel  written. 

Now,  we  shall  find  this  law  and  this  gospel  written  and  re- 
corded in  the  writings  of  the  prophets,  evangelists,  and  apostles, 
namely,  in  the  books  called  the  Old  and  New  Testament,  or 
the  Scriptures.  For,  indeed,  the  law  and  the  gospel  are  the 
chief  general  heads  which  comprehend  all  the  doctrine  of  the 
Scriptures ;  yet  we  are  not  to  think  that  these  two  doctrines 
are  to  be  distinguished  by  the  books  and  leaves  of  the  Scrip- 
tures, but  by  the  diversity  of  God's  Spirit  speaking  in  them  : 
we  are  not  to  take  and  understand  whatsoever  is  contained  in 
the  compass  of  the  Old  Testament,  to  be  only  and  merely  the 
word  and  voice  of  the  law ;  neither  are  we  to  think  that  what- 
soever is  contained  within  the  compass  of  the  books  called  the 
New  Testament,  is  only  and  merely  the  voice  of  the  gospel ; 
for  sometimes  in  the  Old  Testament,  God  does  speak  comfort, 
as  he  comforted  Adam,  with  the  voice  of  the  gospel ;  some- 
times also  in  the  New  Testament  he  does  threaten  and  terrify, 
as  when  Christ  terrified  the  Pharisees.  In  some  places,  again, 
Moses  and  the  prophets  do  play  the  evangelists;  insomuch  that 
Hierom  doubts  whether  he  should  cafl  Isaiah  a  prophet  or  an 
evangelist.  In  some  places,  likewise,  Christ  and  the  apostles 
supply  the  part  of  Moses :  Christ  himself,  until  his  death,  was 


MODERN   DIVINITY.  339 

under  the  law,  wliicli  law  he  came  not  to  break,  but  to  fulfil ; 
so  his  sermons  made  to  the  Jews,  for  the  most  part,  run  all 
upon  the  perfect  doctrine  and  works  of  the  law,  showing  and 
teaching  what  we  ought  to  do  by  the  right  law  of  justice,  and 
what  danger  ensues  in  the  non-performance  of  the  same.  All 
which  places,  though  they  be  contained  in  the  book  of  the 
New  Testament,  yet  are  they  to  be  referred  to  the  doctrine  of 
the  law,  ever  having  included  in  them  a  privy  exception  of  re- 
pentance and  faith  in  Jesus  Christ.  As  for  example,  where 
Christ  thus  preaches,  "  Blessed  are  the  pure  in  heart,  for  they 
shall  see  God,"  Matt.  v.  8.  Again,  "  Except  ye  be  converted, 
and  become  as  little  children,  ye  shall  not  enter  into  the  king- 
dom of  heaven,"  Matt,  xviii.  3.  And  again,  "  He  that  doeth 
the  will  of  my  Father  which  is  in  heaven,  shall  enter  into  the 
kingdom  of  heaven,"  Matt.  vii.  21.  And  again,  the  parable 
of  the  wicked  servant,  cast  into  prison  for  not  forgiving  his 
fellow.  Matt,  xviii.  30  ;  the  casting  of  the  rich  glutton  into  hell, 
Luke  xvi.  23.  And  again,  "  He  that  denieth  me  before  men, 
I  will  deny  him  before  my  Father  which  is  in  heaven,"  Luke 
xii.  9 ;  with 'divers  such  other  places,  all  which,  I  say,  do  ap- 
pertain to  the  doctrine  of  the  law. 

Wherefore,  in  the  fourth  place,  we  are  to  take  heed,  when 
we  read  the  Scriptures,  we  do  not  take  the  gospel  for  the  law, 
nor  the  law  for  the  gospel,  but  labour  to  discern  and  distin- 
guish the  voice  of  the  one  from  the  voice  of  the  other  ;  and 
if  we  would  know  when  the  law  speaks,  and  when  the  gospel 
speaks,  let  us  consider  and  take  this  for  a  note,  that  when  in 
Scripture  there  is  any  moral  work  commanded  to  be  done, 
either  for  eschewing  of  punishment,  or  upon  promise  of  any 
reward,  temporal  or  eternal — or  else  when  any  promise  is  made 
with  the  condition  of  any  work  to  be  done,  which  is  com- 
manded in  the  law — there  is  to  be  understood  the  voice  of  the 
law. 

Contrariwise,  where  the  promise  of  life  and  salvation  is 
offered  unto  us  freely,  without  any  condition  of  any  law,  either 
natural,  ceremonial,  or  moral,  or  any  work  done  by  us,  all 
those  places,  whether  we  read  them  in  the  Old  Testament,  or 
in  the  New,  are  to  be  referred  to  the  voice  and  doctrine  of 
the  gospel ;  yea,  and  all  those  promises  of  Christ  coming  in 
the  flesh,  which  we  read  in  the  Old  Testament ;  yea,  and  all 
those  promises  in  the  New  Testament,  which  offer  Christ  upon 
condition  of  our  believing  on  liis  name,  are  properly  called  the 
voice  of  the  gospel,  because  they  have  no  condition  of  our 


340  THE   MARROW  OF 

mortifying  annexed  unto  them,  but  only  faith  to  apprehend 
and  receive  Jesus  Christ ;  as  it  is  written,  Eom.  iii.  22,  *'  For 
the  righteousness  of  God,  which  is  by  faith  of  Jesus  Christ 
unto  all,  and  upon  all  that  believe,"  &c. 

Briefly,  then,  if  we  would  know  when  the  law  speaks,  and 
when  the  gospel  speaks,  either  in  reading  the  word,  or  in 
hearing  it  preached ;  and  if  we  would  skilfully  distinguish 
the  voice  of  the  one  from  the  voice  of  the  other,  we  must  con- 
sider : — 

Laiu.  The  law  says,  "  Thou  art  a  sinner,  and  therefore  thou 
shalt  be  damned,"  Eom.  vii.  2  ;  2  Thess.  ii.  12. 

Oos.  But  the  gospel  says.  No ;  "  Christ  Jesus  came  into  the 
world  to  save  sinners  ;"  and  therefore,  "  believe  on  the  Lord 
Jesus  Christ,  and  thou  shalt  be  saved,  1  Tim.  i.  15;  Acts 
xvi.  31. 

Laio.  Again  the  law  says,  "  Knowest  thou  not  that  the  un- 
righteous shall  not  inherit  the  kingdom  of  God  ;  be  not  de- 
ceived," &c.  1  Cor.  vi.  9.  And  therefore  thou  being  a  sinner, 
and  not  righteous,  shalt  not  inherit  the  kingdom  of  God. 

Gos.  But  the  gospel  says,  "  God  has  made  Christ  to  be  sin 
for  thee  who  knew  no  sin  ;  that  thou  mightest  be  made  the 
righteousness  of  God  in  him,  who  is  the  Lord  thy  righteous- 
ness," Jer.  xxiii.  6. 

Law.  Again  the  law  says,  "  Pay  me  that  thou  owest  me,  or 
else  I  will  cast  thee  into  prison,"  Matt,  xviii.  28,  30. 

Gos.  But  the  gospel  says,  "  Christ  gave  himself  a  ransom 
for  thee,"  1  Tim.  ii.  6;  "and  so  is  made  redemption  unto 
thee,"  1  Cor.  i.  30. 

Law.  Again  the  law  says,  "  Thou  hast  not  continued  in  all 
that  I  require  of  thee,  and  therefore  thou  art  accursed,"  Deut. 
xxvii.  6. 

Gos.  But  the  gospel  says,  "  Christ  hath  redeemed  thee 
from  the  curse  of  the  law,  being  made  a  curse  for  thee,"  Gal. 
iii.  13. 

Law.  Again  the  law  says,  "  Thou  are  become  guilty  before 
God,  and  therefore  shalt  not  escape  the  judgment  of  God," 
Rom.  iii.  19  ;  ii.  3. 

Gos.  But  the  gospel  says,  "  The  Father  judgeth  no  man,  but 
hath  committed  all  judgment  to  the  Son,"  John  v.  12. 

And  now,  knowing  rightly  how  to  distinguish  between  the 
law  and  the  gospel,  we  must,  in  the  fifth  place,  take  heed  that 
we  break  not  the  orders  between  these  two  in  applying  the 
law  where  the  gospel  is  to  be  applied,  either  to  ourselves  or 
to  others;  for   albeit   the   law  and  gospel,  in  order  of  doc- 


MODERN  DIVINITY.  34J 

trine,  are  many  times  to  be  joined  together,  yet  in  the  case 
of  justification,  the  law  must  be  utterly  separated  from  the 
gospel. 

Therefore,  whensoever,  or  wheresoever,  any  doubt  or  ques- 
tion arises  of  salvation,  or  our  justification  before  God,  there 
the  law  and  all  good  works  must  be  utterly  excluded  and  stand 
apart,  that  grace  may  appear  free,  and  that  the  promise  and 
faith  may  stand  alone :  which  faith  alone,  without  law  or 
works,  brings  thee  in  particular  to  thy  justification  and  sal- 
vation, through  the  mere  promise  and  free  grace  of  God  in 
Christ ;  so  that  I  say,  in  the  action  and  office  of  justification, 
both  law  and  works  are  to  be  utterly  excluded  and  exempted, 
as  things  which  have  nothing  to  do  in  that  behalf  The  rea- 
son is  this :  for  seeing  that  all  our  redemption  springs  out 
from  the  body  of  the  Son  of  God  crucified,  then  is  there  no- 
thing that  can  stand  us  in  stead,  but  that  only  wherewith  the 
body  of  Christ  is  apprehended.  Now,  forasmuch  as  neither 
the  law  nor  works,  but  faith  only,  is  the  thing  which  appre- 
hendeth  the  body  and  passion  of  Christ,  therefore  faith  only  is 
that  matter  which  justifies  a  man  before  God,  through  the 
strength  of  that  object  Jesus  Christ,  which  it  apprehends ;  like 
as  the  brazen  serpent  was  the  object  only  of  the  Israelites' 
looking,  and  not  of  their  hands'  working ;  by  the  strength  of 
which  object,  through  the  promise  of  God,  immediately  pro- 
ceeded health  to  the  beholders :  so  the  body  of  Christ  being 
the  object  of  our  faith,  strikes  righteousness  to  our  souls,  not 
through  working,  but  through  believing. 

Wherefore,  when  any  person  or  persons,  do  feel  themselves 
oppressed  or  terrified  with  the  burden  of  their  sins,  and  feel 
themselves  with  the  majesty  of  the  law  and  judgment  of  God 
terrified  and  oppressed,  outweighed  and  thrown  down  into  ut- 
ter discomfort,  almost  to  the  pit  of  hell,  as  happens  sometimes 
to  God's  own  dear  servants,  who  have  soft  and  timorous  con- 
sciences ;  when  such  souls,  I  say,  do  read  or  hear  any  such  place 
of  Scripture  which  appertains  to  the  law,  let  them,  then,  think 
and  assure  themselves  that  such  places  do  not  appertain  or 
belong  to  them  ;  nay,  let  not  such  only  who  are  thus  deeply 
humbled  and  terrified  do  this,  but  also  let  every  one  that  does 
but  make  any  doubt  or  question  of  their  own  salvation,  through 
the  sight  and  sense  of  their  sin,  do  the  like. 

And  to  this  end  and  purpose,  let  them  consider  and  mark 
well  the  end  why  the  law  was  given,  which  was  not  to  bring  us 
to  salvation,  nor  to  make  us  good,  and  so  to  procure  God's 
29* 


342  THE   MARROW   OF 

love  and  favour  towards  us  :  but  rather  to  declare  and  convict 
our  wickedness,  and  make  us  feel  the  danger  thereof;  to  this 
end  and  purpose,  that  we  seeing  our  condemnation,  and  being 
in  ourselves  confounded,  may  be  driven  thereby  to  have  our 
refuge  in  the  Son  of  God,  in  whom  alone  is  to  be  found  our 
remedy.  And  when  this  is  wrought  in  us,  then  the  law  has 
accomplished  its  end  in  us  ;  and  therefore  it  is  now  to  give 
place  unto  Jesus  Christ,  who,  as  the  apostle  says,  "  is  the  end 
of  the  law,"  Rom,  x.  3.  Let  every  true  convicted  person, 
then,  who  fears  the  wrath  of  God,  death,  and  hell,  when  they 
hear  or  read  any  such  places  of  Scripture  as  do  appertain  to 
the  law,  not  think  the  same  to  belong  to  them,  no  more  than 
a  mourning  weed  belongs  to  a  marriage  feast ;  and  therefore, 
removing  utterly  out  of  their  minds  all  cogitations  of  the  law, 
all  fear  of  judgment  and  condemnation,  let  them  only  set  be- 
fore their  eyes  the  gospel,  viz :  the  glad  and  joyful  tidings  of 
Christ,  the  sweet  comforts  of  God's  promises,  free  forgiveness 
of  sins  in  Christ,  grace,  redemption,  liberty,  psalms,  thanks, 
singing,  a  paradise  of  spiritual  jocundity,  and  nothing  else ; 
thinking  thus  within  themselves,  the  law  hath  now  done  its 
office  in  me,  and  therefore  must  now  give  place  to  its  better ; 
that  is,  it  must  needs  give  place  to  Jesus  Christ,  the  Son  of 
God,  who  is  my  Lord  and  Master,  the  fulfiller  and  accom- 
plisher  of  the  law. 

Lastly^  As  we  must  take  heed  and  beware  that  we  apply  not 
the  law  where  the  gospel  is  to  be  applied,  so  must  we  also  take 
heed  and  beware  that  we  apply  not  the  gospel  where  the  law 
is  to  be  applied.  Let  us  not  apply  the  gospel  instead  of  the 
law;  for,  as  before,  the  other  was  even  as  much  as  to  put  on 
a  mourning-gown  at  a  marriage  feast,  so  this  is  but  even  the 
casting  of  pearls  before  swine,  wherein  is  great  abuse  amongst 
many  ;  for  commonly  it  is  seen,  that  these  proud,  self-conceited, 
and  unhumbled  persons,  these  worldly  epicures  and  secure 
mammonists,  to  whom  the  doctrine  of  the  law  does  properly 
appertain,  do  yet  notwithstanding  put  it  away  from  them,  and 
bless  themselves  with  the  sweet  promises  of  the  gospel,  saying, 
"  They  hope  they  have  as  good  a  share  in  Christ  as  the  best 
of  them  all,  for  God  is  merciful  and  the  like."  And  contrari- 
wise, the  other  contrite  and  bruised  hearts,  to  whom  belongs 
not  the  law,  but  the  joyful  tidings  of  the  gospel,  for  the  most 
part  receive  and  apply  to  themselves  the  terrible  voice  and 
sentence  of  the  law.  Whereby  it  comes  to  pass,  that  many  do 
rejoice  when  they  should  mourn  ;  and  on  the  other  side,  many 


MODERN   DIVINITY.  343 

do  fear  and  mourn  when  they  should  rejoice.  Wherefore,  to 
conclude,  in  private  use  of  life,  let  every  person  discreetly  dis- 
cern between  the  law  and  the  gospel,  and  apply  to  himself  that 
which  belongs  to  him.  Let  the  man  or  the  woman,  who  did 
never  yet  to  any  purpose  (especially  in  the  time  of  health  and 
prosperity)  think  of,  or  consider  their  latter  end,  that  did  never 
yet  fear  the  wrath  of  God,  nor  death,  nor  devil,  nor  hell,  but 
have  lived,  and  do  still  live  a  jocund  and  merry  life ;  let  them 
apply  the  curse  of  the  law  to  themselves,  for  to  them  it  be- 
longs: yea,  and  let  all  your  civil  honest  men  and  women,  who, 
it  may  be,  do  sometimes  think  of  their  latter  end,  and  have 
had  some  kind  of  fear  of  the  wrath  of  God,  death,  and  hell, 
in  their  hearts,  and  yet  have  salved  up  the  sore,  with  a  plaster 
made  of  their  own  civil  righteousness,  with  a  salve  compounded 
of  their  outward  conformity  to  the  duties  contained  in  the 
law,  their  freedom  from  gross  sins,  and  their  upright  and  just 
dealing  with  men ;  let  these  hearken  to  the  voice  of  the  law, 
when  it  says,  *'  Carsed  is  every  one  that  continueth  not  in  all 
things  which  are  written  in  the  book  of  the  law  to  do  them  ;" 
but  let  all  self  denying,  fearful,  trembling  souls,  apply  the  gra- 
cious and  sweet  promises  of  God  in  Christ  unto  themselves,  and 
rejoice  because  their  names  are  written  in  the  Book  of  Life. 


??^ 


APPENDIX 


The  Occasion  op  the  "  Marrow  "  Controversy,  stated  by  the  late  Rev. 
John  Brown,  of  Haddington. 

While  the  Church  of  Scotland  was  clear  and  exact  in  her  standards,  and 
many  of  her  preachers  truly  evangelical,  a  flood  of  legal  doctrine  filled  many 
pulpits  about  the  time  of  the  Revolution. 

The  Arminian  errors  of  Professor  Simpson  were  also  prevalent  after 
this  time ;  but  the  Assembly  used  him  with  great  tenderness.  However, 
they  were  far  from  being  equally  kind  to  such  as  earnestly  endeavoured 
a  clear  illustration  of  the  doctrines  of  God's  free  grace  reigning  through 
the  righteousness  of  Christ.  Mr.  Hamilton  of  Airth  having  published  a 
catechetical  treatise  concerning  the  covenant  of  works  and  grace,  and  the 
sacraments  of  baptism  and  the  Lord's  Supper,  in  a  more  evangelical 
strain  than  some  wished,  the  Assembly,  1710,  prohibited  all  ministers  or 
members  of  this  church  to  print,  or  disperse  in  writ,  any  catechism,  with- 
out the  allowance  of  the  Presbytery  of  the  bounds,  or  the  Commission. 
The  Presbytery  of  Auchterarder  having  begun  to  require  candidates  for 
licence,  to  acknowledge  it  unsound  to  teach  that  men  must  forsake  their 
sins  in  order  to  come  to  Christ,  the  Assembly,  1717,  on  the  same  day  they 
had  dealt  so  gently  with  Professor  Simpson,  declared  their  abhorrence  of 
that  proposition  as  unsound  and  most  detestable — as  if  men  ought  only  to 
come  to  Christ,  the  alone  Saviour  from  sins,  after  they  have  got  rid  of 
them  by  repentance.  Mr.  James  Hog,  one  of  the  holiest  ministers  in 
the  kingdom,  having  published  or  recommended  a  celebrated  and  edifying 
tract  of  the  Cromwellian  age,  called  Tlie  Marrow  of  Modern  Divinity,  the 
Assembly,  1720,  fell  upon  it  with  great  fury,  as  if  it  had  been  replete  with 
Antinomian  errors,  though  it  is  believed  many  of  these  zealots  never  read 
it,  at  least  had  never  perused  it,  in  connection  with  the  Second  Part  of  it, 
which  is  wholly  taken  up  in  the  manifestation  of  the  obligation,  meaning, 
and  advantage  of  observing  the  law  of  God.  They  condemned  the  offer- 
ing of  Christ,  as  a  Saviour  to  all  men,  or  to  sinners  as  such,  and  the  doc- 
trine of  believers'  full  deliverance  from  under  the  law  as  a  broken  cove- 
nant of  works.  They  asserted  men's  holiness  to  be  a  federal  or  condi- 
tional mean  of  their  obtaining  eternal  happiness.  They  condemned 
these  almost  express  declarations  of  Scripture,  that  believers  are  not 
under  the  law, — that  they  do  not  commit  sin, — that  the  Lord  sees  no  sin 
in  them,  and  cannot  be  angry  with  them,  as  Antinomian  paradoxes, — and 
condemned  the  distinction  of  the  moral  law  as  a  covenant  of  works,  and  as 
a  binding  rule  of  duty  in  the  hand  of  Christ.  In  order  to  explain  these 
expressions,  Messrs.  James  Hog,  Thomas  Boston,  Ebenezer  and  Ralph 
(344) 


APPENDIX.  345 

Erskines,  Gabriel  Watson,  and  seven  others,  remonstrated  to  the  next 
Assembly  against  these  decisions  as  injurious  to  the  doctrine  of  God's 
grace.  And  in  their  answers  to  the  Commission's  Twelve  Queries,  they 
illustrated  these  doctrines  with  no  small  clearness  and  evidence.  Perhaps 
influenced  by  this,  as  well  as  by  the  wide  spread  detestation  of  their  acts 
(1720)  on  that  point,  the  Assembly,  1722,  reconsidered  the  same,  and 
made  an  act  explaining  and  confirming  them.  This*  was  less  gross  and 
erroneous.  Nevertheless,  the  twelve  representers  protested  against  it  as 
injurious  to  truth ;  but  this  protest  was  not  allowed  to  be  marked.  .  The 
Moderator,  by  the  Assembly's  appointment,  rebuked  them  for  their  re- 
flections on  the  ALSsembly,  1720,  in  their  representation,  and  admonished 
them  to  beware  of  the  like  in  all  time  coming ;  against  which  they 
protested. 


Queries  agreed  unto  by  the   Commission  op  the    General    Assembly, 

AND       PUT      TO      those       MINISTERS      WHO       GAVE       IN       A       REPRESENTATION 

AND    Petition  against    the   5th    and   8th   Acts  of    Assembly   1720, 
WITH  the   Answers  given  by  these  Ministers  to  the  said  Queries.* 

Adhering  to  and  holding,  as  here  repeated,  our  subscribed  Answer 
given  in  to  the  Reverend  Commission,  when  by  them  called  to  receive 
these  Queries,  we  come  to  adventure,  under  the  conduct  of  the  faithful 
and  true  Witness,  who  has  promised  the  Spirit  of  truth  to  lead  his  people 
into  truth,  to  make  answer  to  the  said  Queries.  To  which,  before  we 
proceed,  we  crave  leave  to  represent,  that  the  title  thereto  prefixed,  viz : 
"  Queries  to  be  put  to  Mr.  James  Hog,  and  other  Ministers,  who  gave  in 
a  Representation  in  Favours  of  the  Marrow,  to  the  General  Assembly, 
1721,"  as  well  as  that  prefixed  to  the  Commission's  overture  anent  this 
aflair,  has  a  native  tendency  to  divert  and  bemist  the  reader,  to  expose 
us,  and  to  turn  the  matter  off  its  proper  hinge,  by  giving  a  wrong  colour 
to  our  Representation,  as  if  the  chief  design  of  it  was  to  plead,  not  for 
the  precious  truths  of  the  gospel,  which  we  conceive  to  be  wounded  by 
the  condemnatory  act,  but  for  "  The  Marrow  of  Modern  Divinity,"  the 
which,  though  we  value  for  a  good  and  useful  book,  and  doubt  not  but 
the  Church  of  God  may  be  much  edified  by  it,  as  we  ourselves  have  been, 
yet  came  it  never  into  our  minds  to  hold  it,  or  any  other  private  writ- 
ing, faultless,  nor  to  put  it  on  a  level  with  our  approved  standards  of 
doctrine. 

Query.  I. — Whether  are  there  any  precepts  in  the  gospel  that  were  not  actually 
given  before  the  gospel  was  revealed  ? 

Answer. — The  passages  in  our  representation,  marked  out  to  us  for  the 
grounds  of  this  query,   are  these  : — "  The  gospel  doctrine,  known  only   by 

*  "  A  masterly  production,"  says  the  judicious  Mr.  Fraser,  of  Kennoway, 
"  which  has  undergone  many  impressions,  and  which  discusses  the  points  at 
issue  with  a  perspicuity  and  energy  that  has  commanded  the  esteem  and  admi- 
ration of  Mr.  James  Hervey,  and  many  others  who  had  no  immediate  concern 
in  the  controversy." 


846  APPENDIX. 

a  new  revelation  after  the  fall.  Of  the  same  dismal  tendency  we  apprehend  to 
be  the  declaring  of  that  distinction  of  the  law,  as  it  is  the  law  of  works,  and  as  it 
is  the  law  of  Christ,  as  the  author  applies  it,  to  be  altogether  groundless.  The 
erroneous  doctrine  of  justification,  for  something  wrought  in,  or  done  by  the 
sinner,  as  his  righteousness,  or  keeping  the  new  and  gospel  law."  Now,  leaving 
it  to  others  to  judge  if  these  passages  gave  any  just  occasion  to  this  question, 
we  answer, — 

1st,  In  the  gospel,  \aken  strictly,  and  as  contradistinct  from  the  law, 
for  a  doctrine  of  grace,  or  good  news  from  heaven,  or  help  in  God 
through  Jesus  Christ,  to  lost  self-destroying  creatures  of  Adam's  race, 
or  the  glad  tidings  of  a  Saviour,  with  life  and  salvation  in  him  to  the 
chief  of  sinners,  there  are  no  precepts  ;  all  these,  the  command  to  believe, 
and  repent,  not  excepted,  belonging  to,  and  flowing  from  the  law,  which 
fastens  the  new  duty  on  us,  the  same  moment  the  gospel  reveals  the  new 
object. 

That  in  the  gospel,  taken  strictly,  there  are  no  precepts,  to  us  seems 
evident  from  the  holy  Scriptures.  In  the  first  revelation  of  it,  made  in 
these  words, — "  The  seed  of  the  woman  shall  bruise  the  head  of  the 
serpent,"  we  find  no  precept,  but  a  promise  containing  glad  tidings  of  a 
Saviour,  with  grace,  mercy,  life,  and  salvation  in  him,  to  lost  sinners  of 
Adam's  family.  And  the  gospel  preached  unto  Abraham,  namely, 
"  In  thee,"  i.  e.,  in  thy  seed,  which  is  in  Christ,  "  shall  all  nations  be 
blessed,"  is  of  the  same  nature.  The  good  tidings  of  great  joy  to  all 
people  of  a  Saviour  born  in  the  city  of  David,  who  is  Christ  the  Lord, 
brought  and  proclaimed  from  heaven  by  the  angels,  we  take  to  have  been 
the  gospel,  strictly  and  properly  so  called ;  yet  is  there  no  precept  in 
these  tidings.  We  find,  likewise,  the  gospel  of  peace  and  glad  tidings 
of  good  things  are  in  Scripture  convertible  terms ;  and  the  word  of  the 
gospel,  which  Peter  spoke  to  the  Gentiles,  that  they  might  believe,  was 
no  other  than  peace  by  Jesus  Christ,  crucified,  risen,  and  exalted  to  be 
Judge  of  quick  and  dead,  with  remission  of  sins  through  his  name,  to  be  re- 
ceived by  every  one  believing  in  him.  Much  more  might  be  added  on  this 
head,  which,  that  we  be  not  tedious,  we  pass.  Of  the  same  mind,  as  to  this 
point,  we  find  the  body  of  reformed  divines,  as  to  instance  in  a  few,  Calvin, 
Chamier,  Pemble,  Wendelin,  Alting,  the  professors  of  Leyden,  Witsius,  Maes- 
trick,  Maresius,  Troughton,  Essenius. 

That  all  precepts,  (those  of  faith  and  repentance  not  excepted,)  belong 
to,  and  are  of  the  law,  is  no  less  evident  to  us  ;  for  the  law  of  creation,  or 
of  the  ten  commandments,  which  was  given  to  Adam  in  paradise,  in  the 
form  of  a  covenant  of  works,  requiring  us  to  believe  whatever  God  should 
reveal  or  promise,  and  to  obey  whatever  he  should  command ;  all  pre- 
cepts whatsoever  must  be  virtually  and  really  included  in  it.  So  that 
there  never  was,  nor  can  be,  an  instance  of  duty  owing  by  the  creature 
to  God,  not  commanded  in  the  moral  law,  if  not  directly  and  expressly, 
yet  indirectly,  and  by  consequence.  The  same  first  commandment,  for 
instance,  which  requires  us  to  take  the  Lord  for  our  God,  to  acknow- 
ledge his  essential  verity,  and  sovereign  authority ;  to  love,  fear,  and 
trust  in  Jehovah,  after  what  manner  soever  he  shall  be  pleased  to  reveal 
himself  to  us,  and  likewise  to  grieve  and  mourn  for  his  dishonour  or 
displeasure,  requires  believing  in  Jehovah,  our  righteousness,  as  soon  as 
ever  he  is  revealed  to  us  as  such,  and  sorrowing  after  a  godly  sort  for 
the  transgression  of  his  holy  law,  whether  by  one's  self  or  by  others.  It 
is  true,  Adam  was  not  actually  obliged  to  believe  in  a  Saviour,  till, 
being    lost   and    undone,   a  Saviour  was  revealed  to  him ;  but  the  same 


APPENDIX.  347 

commandment  that  bound  him  to  trust  and  depend  on,  and  to  believe 
the  promises  of  God  Creator,  no  doubt  obliged  him  to  believe  in  God 
Redeemer,  when  revealed.  Nor  was  Adam  obliged  to  sorrow  for  sin 
ere  it  was  committed.  But  this  same  law  that  bound  him  to  have  a 
sense  of  the  evil  of  sin  in  its  nature  and  effects,  to  hate,  loathe,  and  flee 
from  sin,  and  to  resolve  against  it,  and  for  all  holy  obedience,  and  to 
have  a  due  apprehension  of  the  goodness  of  God,  obliged  him  also  to 
mourn  for  it,  whenever  it  should  fall  out.  And  we  cannot  see  how  the 
contrary  doctrine  is  consistent  with  the  perfection  of  the  law  ;  for  if  the  law 
be  a  complete  rule  of  all  moral,  internal  and  spiritual,  as  well  as  external 
and  ritual  obedience,  it  must  require  faith  and  repentance,  as  well  as 
it  does  all  other  good  works.  And  that  it  does  indeed  require  them,  we 
can  have  no  doubt  of,  when  we  consider,  that  without  them  all  other 
religious  performances  are,  in  God's  account,  as  good  as  nothing ;  and 
that  sin  being,  as  the  Scripture  and  our  own  standard  tell  us,  any  want 
of  conformity  to,  or  transgression  of  the  law  of  God,  unbelief  and  im- 
penitency  must  be  so  too.  And  if  they  be  so,  then  must  faith  and  re- 
pentance be  obedience  and  conformity  of  the  same  law,  which  the  former 
are  a  transgression  of,  or  an  inconformity  unto  ;  unbelief  particularly  be- 
ing a  departing  from  the  living  God,  is,  for  certain,  forbidden  in  the  first 
commandment,  therefore  faith  must  needs  be  required  in  the  same  com- 
mandment, according  to  a  known  rule.  But  what  need  we  more,  after  our 
Lord  has  told  us,  that  faith  is  one  of  the  weightier  matters  of  the  law  ?  and 
that  it  is  not  a  second  table  duty  which  is  there  meant,  is  evident  to  us,  by 
comparing  the  parallel  place  in  Luke,  where,  in  place  of  faith,  we  have  the 
love  of  God.  As  for  repentance,  in  case  of  sin  against  God,  it  becomes 
naturally  a  duty  ;  and  though  neither  the  covenant  of  works  nor  of  grace 
admitted  of  it,  as  any  expiation  of  sin,  or  federal  condition  giving  right  to 
life,  it  is  a  duty  included  in  every  commandment,  ou  the  supposal  of  a 
transgression. 

What  moves  us  to  be  the  more  concerned  for  this  point  of  doctrine  is, 
that  if  the  law  does  not  bind  siiuiers  to  believe  and  repent,  then  we  see  not 
how  faith  and  repentance,  considered  as  works,  are  excluded  from  our 
justification  before  God,  since  in  that  case  they  are  not  works  of  the 
law,  under  which  character  all  works  are  in  Scripture  excluded  from  the 
use  of  justifying  in  the  sight  of  God.  And  we  can  call  to  mind  that,  on 
the  contrary  doctrine,  Arminius  laid  the  foundation  of  his  rotten  prin- 
ciples, touching  sufficient  grace,  or  rather  natural  power.  "  Adam,"  says 
he,  "  had  not  power  to  believe  in  Jesus  Christ,  because  he  needed  him  not ; 
nor  was  he  bound  to  believe,  because  the  law  required  it  not.  Therefore, 
since  Adam  by  his  fall  did  not  lose  it,  God  is  bound  to  give  every  man 
power  to  believe  in  Jesus  Christ."  A,nd  Socinians,  Arminians,  Papists, 
and  Baxterians,  by  holding  the  gospel  to  be  a  new,  proper,  preceptive 
law,  with  sanction,  and  thereby  turning  it  into  a  real,  though  milder 
covenant  of  works,  have  confounded  the  law  and  the  gospel,  and  brought 
works  into  the  matter  and  cause  of  a  sinner's  justification  before  God. 
And,  we  reckon,  we  are  the  rather  called  to  be  on  our  guard  here,  that 
the  clause  in  our  representation,  making  mention  of  the  new,  or  gospel- 
law,  is  marked  out  to  us,  as  one  of  the  grounds  of  this  query,  which  we 
own  to  be  somewhat  alarming.  Besides  all  this,  the  teaching  that  faith 
and  repentance  are  gospel  commandments,  may  yet  again  open  the  door 
to  Antinomianism,  as  it  sometimes  did  already,  if  we  may  believe  Mr. 
Cross,  who  says,  "  History  tells  us  that  it  sprung  from  such  a  mistake, 
that   faith  and  repentance    were    taught    and    commanded   by  the    gospel 


348  APPENDIX. 

only,  and  that  as  they  contained  all  necessary  to  salvation,  so  the  law  was 
needless." 

On  this  head  also,  namely,  that  all  precepts  belong  to  the  law,  we 
might  likewise  adduce  a  cloud  of  witnesses  beyond  exception,  such  as 
Perable,  Essenius,  Anth,  Burgess,  Rutherford,  Owen,  Witsius,  Dickson, 
Fergusson,  Troughton,  Larger  Catechism  on  the  duties  required,  and 
sins  forbidden  in  the  first  commandment.  But,  without  insisting  further,  we 
answer, — 

2dlii,  In  the  gospel,  taken  largely  for  the  whole  doctrine  of  Christ  and 
the  apostles,  contained  in  the  New  Testament,  or  for  a  system  of  all  the 
promises,  precepts,  threatenings,  doctrines,  histories,  that  any  way  con- 
cern man's  recovery  and  salvation,  in  which  respect,  not  only  all  the 
ten  commandments,  but  the  doctrine  of  the  covenant  of  works  belong  to 
it,  but  in  this  sense,  the  doctrine  is  not  contradistinct  from  the  law  ; — 
in  the  gospel,  taken  thus  at  large,  we  say,  there  are  doubtless  many 
precepts  that  were  not  actually  given  (that  is,  particularly  and  expressly 
promulgated  or  required)  before  the  gospel  was  revealed.  Love  to  our 
enemies,  to  instance  in  a  few  of  many,  mercy  to  the  miserable,  bearing 
of  the  cross,  hope  and  joy  in  tribulations,  in  prospect  of  their  having  a 
desired  issue,  love,  thankfulness,  prayer,  and  obedience  to  a  God  Redeem- 
er, zealous  witnessing  against  sin,  and  for  truth,  in  case  of  defection  from 
the  faith  or  holiness  of  the  gospel,  confessing  our  faults  to  and  forgiving 
one  another.  All  the  ceremonial  precepts  under  the  Old  Testament, 
together  with  the  institutions  of  Christ  under  the  New,  faith  in  Jesus 
Christ,  repentance  unto  life,  with  many  more,  to  say  nothing  of  personal 
and  particular  precepts,  were  not  actually  given  before  the  gospel  was 
revealed ;  all  which  are  nevertheless  reducible  to  the  law  of  the  ten  com- 
mandments, many  of  them  being  plain  duties  of  the  law  of  nature, 
though  they  had  no  due  and  proper  objects,  nor  occasions  of  being  exer- 
cised in  an  innocent  state.  It  is  true,  there  are  many  of  them  we  had 
never  heard  of,  without  the  gospel  had  been  revealed ;  yet  are  they  not, 
therefore,  in  any  proper  sense,  precepts  of  the  gospel,  but  of  the  law, 
which  is  exceeding  broad,  extending  to  new  objects,  occasions,  and  cir- 
cumstances. The  law  says  one  thing  to  the  person  unmarried,  and 
another  thing  to  the  same  person  when  married ;  one  thing  to  him  as  a 
child,  another  thing  to  him  as  a  parent,  &c.,  yet  is  it  the  same  law  still. 
The  law  of  God  being  perfect,  and  like  unto  its  Author,  must  reach  to  every 
condition  of  the  creature  ;  but  if  for  every  new  duty  or  new  object  of 
faith  there  behoved  to  be  a  new  law,  how  strangely  must  laws  be  multi- 
plied !  The  law  itself  (even  as  in  the  case  of  a  man)  may  meet  with  any 
changes,  and  yet  remain  the  same  as  to  its  essence.  Now,  as  to  faith 
and  repentance,  though  ability  to  exercise  them,  and  acceptance  of  them, 
be  by  the  gospel,  yet  it  is  evident  they  must  be  regulated  by  the  same 
law,  the  transgression  of  which  made  them  necessary.  The  essence  of 
repentance,  it  is  plain,  lies  in  repeating  and  renewing,  with  a  suitable  frame  of 
spirit,  the  duties  omitted,  or  in  observing  the  law  one  had  violated.  For 
as  the  divine  perfections  are  the  rule  and  pattern  of  God's  image  in  man, 
as  well  in  his  regeneration  as  in  his  creation,  so  the  holy  law  of  God  is  the 
rule  of  our  repentance,  as  well  as  of  our  primitive  obedience.  And  why  faith, 
when  it  has  God  Mediator,  or  God  Redeemer,  for  its  object,  may  not  be 
from  the  same  law  as  when  it  had  God  Creator,  or  God  Preserver  for  its  ob- 
jects, we  cannot  see. 


APPENDIX.  849 

Query  II. — Is  not  the  believer  now  bound,  hy  the  authority  of  the 
Creator,  to  personal  obedience  to  the  moral  law,  though  not  in  order  to 
justification  ? 

Ans. — What  is  given  us  for  the  ground  of  this  query,  is  the  following 
clause  of  our  representation,  viz  : — "  Since  believers  are  not  under  it,  to 
be  thereby  justified  or  condemned,  we  cannot  comprehend  how  it  con- 
tinues any  longer  a  covenant  of  works  to  them,  or  as  such  to  have  a  com- 
manding power  over  them,  that  covenant  form  of  it  being  done  away  in 
Christ  with  respect  to  believers."  This  clause  of  the  representation  being 
so  much  one,  even  in  words,  with  our  Confession,  we  could  never  have 
expected  the  Reverend  Commission  would  have  moved  a  query  upon 
it ;  but  since  they  have  been  pleased  to  think  otherwise,  we  answer 
affirmatively  : — 

The  believer,  since  he  ceases  not  to  be  a  creature  by  being  made  a  new 
creature,  is,  and  must  ever  be  bound  to  personal  obedience  to  the  law  of 
the  ten  commandments,  by  the  authority  of  Father,  Son,  and  Holy 
Ghost,  his  Creator.  But  this  authority  is,  as  to  him,  issued  by  and  from 
the  Lord  Jesus  Christ,  at  whose  mouth  he  receives  the  law,  being  as  well 
his  Lord  God  Creator,  as  his  Lord  God  Redeemer,  and  having  all  the 
fulness  of  the  Godhead  dwelling  in  him ;  nor  can  nor  will  the  sinful 
creature  ever  apply  himself  to  obedience  acceptable  to  God,  or  com- 
fortable to  himself,  without  the  Creator's  authority  come  to  him  in  that 
channel. 

We  are  clear  and  full  of  the  same  mind  with  our  Confession,  that  the 
moral  law  of  the  ten  commandments  does  for  ever  bind  all,  as  well  justi- 
fied persons  as  others,  to  the  obedience  thereof,  not  only  in  regard  of  the 
matter  contained  in  it,  but  also  in  respect  of  the  authority  of  God  the 
Creator  who  gave  it,  and  that  Christ  does  not  in  the  gospel  any  way  dis- 
solve, but  much  strengthen  this  obligation  ;  for  how  can  it  lose  anything 
of  its  original  authority,  by  being  conveyed  to  the  believer  in  such  a 
sweet  and  blessed  channel  as  the  hand  of  Christ,  since  both  he  himself  is 
the  supreme  God  and  Creator,  and  since  the  authority,  majesty,  and 
sovereignty  of  the  Father  is  in  his  Son,  he  being  the  same  in  substance, 
equal  in  power  and  glory  ?  "  Beware  of  Him,"  says  the  Lord  unto  Israel, 
concerning  Christ  the  angel  of  the  covenant,  "  and  obey  his  voice,  pro- 
voke him  not :  for  my  name  is  in  him."  That  is,  as  we  understand  it, 
my  authority,  sovereignty,  and  other  adorable  excellencies,  yea  the  whole  ful- 
ness of  the  Godhead  is  in  him,  and  in  him  only  will  I  be  served  and  obeyed. 
And  Then  it  follows,  "  But  if  thou  shalt  indeed  obey  his  voice,  and  do  all  that 
I  speak."  The  name  of  the  Father  is  so  in  him  ;  he  is  so  of  the  same  nature 
with  his  Father,  that  his  voice  is  the  Father's  voice  :  "  If  thou  obey  his  voice, 
and  do  all  that  I  speak." 

We  desire  to  think  and  speak  honourably  of  Him,  whose  name  is 
"  Wonderful,  Counsellor,  the  Mighty  God,  the  Everlasting  Father,  and 
the  Prince  of  Peace."  And  it  cannot  but  exceedingly  grate  onr  ears, 
and  grieve  our  spirits,  to  find  such  doctrines  or  positions  vented  in  this 
Church,  especially  at  a  time  when  the  Arian  heresy  is  so  prevalent  in  our 
neighbour  nations,  as  have  an  obvious  tendency  to  darken  and  disparage 
his  divine  glory  and  authority,  as  that,  if  a  believer  ought  not  to  receive 
the  law  of  the  ten  commandments  at  the  hand  of  God,  as  he  is  Creator 
out  of  Christ,  then  lie  is  not  under  its  obligation,  as  it  was  delivered  by 
God  the  Creator,  but  is  loosed  from  all  obedience  to  it,  as  it  was  enacted 
by  the  authority  of  the  Lord  Creator  ;  and  that  it  is  injurious  to  the  in- 
finite majesty  of  the  Sovereign  Lord  Creator,  and  to  the  honour  of  his 
30 


350  APPENDIX. 

holy  law,  to  restrict  the  believer  to  receive  the  ten  commandments  only 
at  the  hand  of  Christ.  What  can  be  more  injurious  to  the  infinite 
majesty  of  the  sovereign  Lord  Redeemer ;  by  whom  all  things  wei-e 
created  that  are  in  heaven  and  in  earth,  visible  and  invisible,  •whether 
they  be  thrones  or  dominions,  principalities  or  powers,  than  to  speak  as 
if  the  Creator's  authority  was  not  in  him,  or  as  if  the  receiving  the  Crea- 
tor's law  from  Christ  did  loose  men  from  obedience  to  it,  as  enacted  by 
the  authority  of  the  Father  ?  Wo  unto  us,  if  this  doctrine  be  the  truth, 
for  so  should  we  be  brought  back  to  consuming  fire  indeed ;  for,  out  of 
Christ,  "  He  that  made  us  will  have  no  mercy  upon  us  ;  nor  will  he  that 
formed  us  show  us  any  favour."  ~We  humbly  conceive,  the  Father  does 
not  reckon  himself  glorified,  but  contemned  by  Christians  offering  obe- 
dience to  him  as  Creator  out  of  Christ.  Nor  does  the  offering  to  deal 
■with  him  after  this  sort,  or  to  teach  others  so,  discover  a  due  regard  to 
the  mystery  of  Christ  revealed  in  the  gospel  ;  for  it  is  the  will  of  the 
Father,  the  Sovereign  Lord  Creator,  that  all  men  should  honour  the  Son, 
even  as  they  honour  himself ;  and  that  at,  or  in  the  name  of  Jesus  every 
knee  should  bow ;  and  that  every  tongue  should  confess  Jesus  Christ  is 
Lord,  to  the  glory  of  God  the  Father,  who  having  in  these  last  days 
spoken  imto  us  by  his  Son,  by  whom  also  he  made  the  worlds,  and  with 
an  audible  voice  from  heaven  has  said,  "  This  is  my  beloved  Son  in  whom  I  am 
well  pleased  hear  ye  him."  Were  it  not  we  would  be  thought  tedious,  Perkins, 
Durham,  Owen,  and  others,  might  have  been  heard  on  this  head.  But  we  pro- 
ceed to — 

Query  III. — Doth  the  annexing  of  a  promise  of  life,  and  a  threatening  of  death 
to  a  precept,  make  it  a  covenant  of  works  ? 

We  answer,  as  in  our  .representation.  That  the  promise  of  life,  and 
threatening  of  death,  superadded  to  the  law  of  the  Creator,  made  it  a 
covenant  of  works  to  our  first  parents,  proposed  ;  and  their  own  consent, 
which  sinless  creatures  could  not  refuse,  made  it  a  covenant  of  works  ac- 
cepted. "  A  law,"  says  the  judicious  Durham,  *'  doth  necessarily  imply  no 
more  than,  first,  to  direct ;  secondly,  to  command,  enforcing  that  obe- 
dience by  authority.  A  covenant  doth  further  necessarily  imply  pro- 
mises made  upon  some  conditions,  or  threatenings  added  if  such  a  con- 
dition be  not  performed.  Now,  says  he,  this  law  may  be  considered 
without  the  consideration  of  a  covenant ;  for  it  was  free  to  God  to  have 
added  or  not  to  have  added  promises  ;  and  the  threatenings,  upon  sup- 
position the  law  had  been  kept,  might  never  have  taken  effect."  From 
whence  it  is  plain,  in  the  judgment  of  this  great  divine,  the  law  of  nature 
was  turned  into  a  covenant  by  the  addition  of  a  promise  of  life  and  threa- 
tening of  death.  Of  the  same  mind  is  Burgess  and  the  London  ministers, 
Vindicise  Legis,  page  61.  "  There  are  only  two  things  which  go  to  the 
essence  of  a  law,  and  that  is — 1st,  direction  ;  2d,  obligation.  First,  direc- 
tion :  therefore  a  law  is  a  rule :  hence  the  law  of  God  is  compared  to 
light.  Second,  obligation ;  for  therein  lieth  the  essence  of  sin  that  it 
breaketh  this  law,  which  supposes  the  obligatory  force  of  it.  In  the  next 
place,  there  are  two  consequents  of  the  law,  which  are  ad  bene  esse,  that 
the  law  may  be  the  better  obeyed  ;  and  this  indeed  turneth  the  law  into 
a  covenant.  First  the  sanction  of  it  by  way  of  promise  ;  that  is  a  mere 
free  thing :  God,  by  reason  of  that  dominion  which  he  had  over  man, 
might  have  commanded  his  obedience,  and  yet  never  made  a  promise  of 
eternal  life  unto  him.  And,  secondly,  as  for  the  other  consequent  act  of 
the  law,  to  curse  and  punish,  this  is  but  an   accidental  act,  not  necessary 


APPENDIX.  351 

to  a  law,  for  it  comes  iu  upon  supposition  of  transgression.  A  law  is  a 
complete  law,  obliging,  though  it  do  not  actually  curse  ;  as  in  the  con- 
firmed angels  it  never  laid  any  more  than  obligatory  and  mandatory  acts 
upon  them ;  for  that  they  were  under  a  law  is  plain,  because  otherwise 
they  could  not  have  sinned,  for  where  there  is  no  law,  there  is  no  trans- 
gression." 

Though  there  is  no  ground  from  our  representation  to  add  more  on 
this  head,  yet  we  may  say,  that  a  promise  of  life  made  to  a  precept  of 
doing, — that  is,  in  consideration  or  upon  condition  of  one's  doing,  be  the 
doing  more  or  less,  it  is  all  one,  the  divine  will  in  the  precept  being  the 
rule  in  this  case,  is  a  covenant  of  works.  And  as  to  believers  in  Christ, 
though  in  the  gospel,  largely  taken,  we  own  there  are  promises  of  life, 
and  threatenings  of  death,  as  well  as  precepts  ;  and  that  godliness  hath 
the  promise,  not  only  of  this  life,  but  of  that  which  is  to  come,  annexed 
to  it,  in  the  order  of  tiie  covenant :  yet  we  are  clear  no  promise  of  life  is 
made  to  the  performance  of  precepts,  nor  eternal  death  threatened  in 
case  of  their  failings  whatsoever  in  performing,  else  should  their  title  to 
life  be  founded  not  entirely  on  Christ  and  his  righteousness  imputed  to 
them,  but  on  something  in  or  done  by  themselves ;  and  their  after  sins 
should  again  actually  bring  them  under  vindictive  wi-ath  and  the  curse 
of  the  law  ;  which,  upon  their  union  with  Christ  who  was  made  a  curse 
for  them,  to  redeem  them  from  under  it,  they  are,  according  to  Scripture 
and  our  Confession,  for  ever  delivered  from.  Hence  we  know  of  no 
sanction  the  law,  standing  iu  the  covenant  of  grace  hath  with  respect  to 
believers  besides  gracious  rewards,  all  of  them  freely  promised  on  Christ's 
account  for  their  encouragement  in  obedience,  and  fatherly  chastisement 
and  displeasure,  in  case  of  their  not  walking  in  his  commandments; 
which  to  a  believer  are  no  less  awful  and  much  more  powerful  restraints 
from  sin  than  the  prospect  of  the  curse  and  hell  itself  would  be.  The 
Reverend  Commission  will  not,  we  hope,  grudge  to  hear  that  eminent 
divine,  Mr.  Perkins,  in  a  few  words,  on  this  head,  who  having  put  the 
objection,  "  In  the  gospel  there  are  promises  of  life  upon  condition  of 
our  obedience,  as  Rom.  viii.  13,  '  If  ye  through  the  Spirit,' "  &c.  ;  an- 
swers, "  The  promises  of  the  gospel  are  not  made  to  the  work,  but  to 
the  worker  ;  and  to  the  worker,  not  for  his  work,  but  for  Christ's  sake 
according  to  his  work  :  e.  g.,  The  promise  of  life  is  not  made  to  the  work 
of  mortification,  but  to  him  that  mortifies  his  flesh  ;  and  that  not  for  his 
mortification,  but  because  he  is  in  Christ,  and  his  mortification  is  the 
token  and  evidence  thereof."  This,  as  it  is  the  old  Protestant  doctrine, 
so  we  take  it  to  be  the  truth.  And  as  to  the  believer's  total  and  final 
•  freedom  from  the  curse  of  the  law  upon  his  union  with  Christ,  Protestant 
divines,  particularly  Rutherford  and  Owen,  throughout  their  writings,  are 
full  and  clear  on  this  head. 

Query  IV. — If  the  moral  law,  antecedent  to  its  receiving  the  form  of  a  cove- 
nant of  works,  had  a  threatening  of  Ml  annexed  ? 

Ans. — Since  the  law  of  God  never  was,  nor  will  ever  in  this  world  be 
the  stated  rule,  either  of  man's  duty  towards  God,  or  of  God's  dealing 
with  man,  but  as  it  stands  in  one  of  the  two  covenants  of  works  and  grace,  we 
are  at  a  loss  to  discover  the  real  usefulness  of  this  query,  as  well  as  what 
foundation  it  has  in  our  representation. 

As  to  the  intrinsical  demerit  of  sin,  we  are  clear,  whether  there  had 
ever  been  any  covenant  of  works  or  not,  it  deserves  hell,  even  all  that  an 
infinitely  holy  and  just  God  ever  has  or  shall  inflict  for  it;  yet  what  be- 


352  APPENDIX. 

hoved  to  have  been  the  Creator's  disposal  of  the  creature,  in  the  sup- 
posed event  of  sin's  entering,  without  a  covenant  being  made,  we  incline 
not  here  to  dip  into ;  but  we  reckon  it  is  not  possible  to  prove  a  threat- 
ening of  hell  to  be  inseparable  from  the  law  of  creation,  the  obligation 
of  which,  because  resulting  from  the  nature  of  God,  and  of  the  creature, 
is  eternal  and  immutable  :  for  confirmed  angels,  glorified  saints,  yea,  and 
the  human  nature  of  Christ,  are  all  of  them  naturally,  necessarily,  and 
eternally  obliged  to  love,  obey,  depend  on,  and  submit  unto  God,  and  to 
make  him  their  blessedness  and  ultimate  end ;  but  none,  we  conceive, 
will  be  peremptory  in  saying,  they  have  a  threatening  of  hell  annexed  to 
the  law  they  are  under.  And  we  can  by  no  means  allow,  that  a  believer, 
delivered  by  Christ  from  the  covenant  of  works,  is  still  obnoxious,  upon 
every  new  transgression,  to  the  threatening  of  hell,  supposed  to  be  inse- 
parably annexed  to  the  law  of  creation,  or  of  the  ten  commandments ; 
which  law  every  reasonable  creature  must  for  ever  be  under,  since  this 
would,  in  effect,  be  no  other  than,  after  he  is  delivered  from  hell  in  one 
respect,  to  bind  him  over  to  it  in  another.  Whatever  threatening  one 
may  suppose  belonged  to  the  moral  law  of  the  ten  commandments,  an- 
tecedently to  its  receiving  a  covenant  form,  all  was,  for  certain,  included 
in  the  sanction  of  the  covenant  of  works  :  so  that  Christ,  in  bearing  the 
curse  of  it,  redeemed  believers  from  the  hell,  vindictive  wrath  and  curse, 
their  sins  in  any  sort  deserved ;  the  hand-writing  that  was  against  them 
he  cancelled,  tore  to  pieces,  and  nailed  to  his  cross.  Hence  the  threat- 
ening of  hell  and  the  curse  are  actually  separated  from  the  law  of  the 
ten  commandments,  which  believers  are  under  as  a  rule  of  life ;  and  to 
hold  otherwise  is  the  leading  error,  yea,  the  very  spring  and  fountain-head 
of  Antinomianism  ;  on  all  which,  Burgess,  Rutherford,  and  others,  may 
be  heard. 

Query  V. — If  it  be  peculiar  to  believers  to  be  free  of  the  commanding  power 
of  the  law,  as  a  covenant  of  works  ? 

Though  our  saying  Ave  cannot  comprehend  how  the  covenant  of  works, 
as  such,  continues  to  have  a  commanding  power  over  believers,  that 
covenant  form  of  it  being  done  away  in  Christ  with  respect  to  them, 
gives  no  sufficient  foundation  to  this  query,  since  we  affirm  nothing  con- 
cerning any  but  believers,  whose  freedom  from  the  commanding  power 
of  that  covenant,  the  query  seems,  as  much  as  we  do,  to  allow  of;  we 
answer  afiBrmatively  :  for,  since  it  is  only  to  believers  the  Spirit  of  God  in 
Scripture  says,  "  Ye  are  not  under  the  law,"  the  main  import  of  which 
phrase  is,  subjection  to  the  commanding  power  of  it,  as  a  covenant, — 
"  but  under  grace ;"  and  since  they  only  are,  by  virtue  of  their  union 
with  Christ,  actually  freed  from  being  under  the  law,  by  Christ's  being 
made  under  it,  i.  e.,  under  its  command,  as  above,  as  well  as  under  its 
curse  for  them  ;  and  since  according  to  our  Confession,  it  is  the  peculiar 
privilege  of  believers,  which,  therefore,  believers  have  no  interest  in,  not 
to  be  under  the  law  as  a  covenant  of  works,  to  be  justified  or  condemned 
thereby,  we  can  allow  no  other,  besides  believers,  to  be  invested  with  that 
immunity. 

All  unbelievers  within,  as  well  as  without,  the  pale  of  the  visible 
church,  since  they  seek  righteousness  only  by  the  works  of  the  law,  and 
are  strangers  to  the  covenant  of  grace,  we  always  took  to  be  debtors  to 
the  whole  law,  in  their  own  persons.  And  this  their  obligation,  under 
the  DO,  or  commanding  power  of  that  covenant,  we  took  to  be  inviolably 
firm,   till  such  time  as  by  faith   they  had .  recourse   to  him   who  is  "  the 


APPENDIX.  353 

end  of  the  law  for  righteousness  to  every  one  that  believeth ;"  else  -we 
thought,  and  do  still  think,  if  their  obligation  to  the  command  of  that 
covenant  be  dissolved,  merely  by  their  living  under  an  external  gospel- 
dispensation,  they  would  be  cast  quite  loose  from  being  under  any  co- 
venant at  all,  contrary  to  the  common  received  doctrine  of  the  Protestant 
churches,  namely,  that  every  person  whatsoever  is  in  and  under  one  or  other 
of  the  two  covenants  of  works  and  grace ;  nor  could  they,  unless  they  be 
under  the  commanding  power  of  the  covenant  of  works,  be  ever  found  trans- 
gressors of  the  law  of  that  covenant,  by  any  actual  sin  of  their  own,  nor  be 
bound  over  anew  under  the  covenant-curse  thereby. 

The  covenant  of  works,  it  is  true,  is,  by  the  fall,  weak  and  inefifectual, 
as  a  covenant,  to  give  us  life,  by  reason  of  our  weakness  and  disability  to 
fulfil  it,  being  antecedently  sinners,  and  obnoxious  to  its  curse,  which  no 
person  can  be,  and  yet  at  the  same  time  have  a  right  unto  its  promise. 
Hence,  for  any  to  seek  life  and  salvation  by  it  now,  is  no  other  than  to 
labour  after  an  impossibility ;  yet  does  it  nevertheless  continue  in  full 
force,  as  a  law  i-cquiring  of  all  sinners,  while  they  continue  in  their  natural 
state,  without  taking  hold,  by  faith,  of  Christ  and  the  grace  of  the  new 
covenant ;  requiring  of  them,  we  say,  personal  and  absolutely  perfect  obe- 
dience, and  threatening  death  upon  every  the  least  transgression.  From 
the  commanding  power  of  which  law,  requiring  universal  holiness  in  such 
rigour,  as  that,  on  the  least  failure  in  substance,  circumstance,  or  degree, 
all  is  rejected,  and  we  are  determined  transgressors  of  the  whole  law ;  be- 
lievers, and  they  only,  are  freed,  as  we  said  above.  "  But  to  suppose  a 
person,"  says  Dr.  Owen,  "  by  any  means  freed  from  the  curse  due  unto  sin, 
and  then  to  deny  that,  upon  the  performance  of  the  perfect  sinless  obe- 
dience which  the  law  requires,  he  should  have  right  to  the  promise  of 
life  thereby,  is  to  deny  the  truth  of  God,  and  to  reflect  dishonour  upon  hig 
justice.  Our  Lord  himself  was  justified,  by  the  law;  and  it  is  immutably 
true,  that  he  who  does  the  things  of  it,  shall  live  in  them."  "It  is  true," 
adds  the  same  author,  •'  that  God  did  never  formally  and  absolutely  re- 
new, or  give  again  this  law,  as  a  covenant  of  works,  a  second  time ;  nor 
was  there  any  need  that  so  he  should  do,  unless  it  were  declaratively  only. 
And  so  it  was  renewed  at  Sinai ;  for  the  whole  of  it  being  an  emanation 
of  eternal  right  and  truth,  it  abides,  and  must  abide  in  full  force  for  ever. 
Wherefore,  it  is  only  so  far  broken  as  a  covenant,  that  all  mankind  having 
sinned  against  the  command  of  it,  and  so  by  guilt,  with  the  impotency 
to  obedience,  which  ensued  thereupon,  defeated  themselves  of  any  inte- 
rest in  its  promise,  and  possibility  of  attaining  any  such  interest,  they 
cannot  have  any  benefit  by  it.  But  as  to  its  power  to  oblige  all  mankind 
unto  obedience,  and  the  unchangeable  truths  of  its  promises  and  threat- 
enings,  it  abides  the  same  as  it  was  from  the  beginning.  The  introducing 
of  another  covenant,  (adds  he  again  on  the  same  head,)  inconsistent 
with,  and  contrary  to  it,  does  not  instantly  free  men  from  the  law  as  a 
covenant ;  for,  though  a  new  law  abrogates  a  former  law  inconsistent 
with  it,  and  frees  all  from  obedience,  it  is  not  so  in  a  covenant,  which 
operates  not  by  sovereign  authority,  but  becomes  a  covenant  by  consent 
of  them  with  whom  it  is  made.  So  there  is  no  freedom  from  the  old 
covenant,  by  the  constitution  of  the  new,  till  it  be  actually  complied  with. 
In  Adam's  covenant  we  must  abide  under  obligation  to  duty  and  punishment, 
till  by  faith  we  be  interested  in  the  new. 

From  all  which  it  appears  to  be  no  cogent  reasoning  to  say,  if  the  un- 
believer be  under  the  conmianding  power  of  the  covenant  of  works,  then 
would  he  be  under  two  opposite  commands  at  once,  viz  :  to  seek  a  perfect 

30* 


354  APPENDIX. 

righteousness  in  his  own  person,  and  to  seek  it  also  by  faith  in  a  surety ; 
for,  though  the  law  requires  of  us  now,  both  active  and  passive  righteous- 
ness in  our  own  persons,  and  likewise,  upon  the  revelation  of  Jesus  Christ 
in  the  gospel,  as  Jehovah  our  righteousness,  obliges  us  to  believe  in  and 
submit  to  him  as  such,  yet,  as  it  is  in  many  other  cases  of  duties,  the  law 
requires  both  these  of  us,  not  m  sensu  composito,  as  they  say,  but  in  sensa 
diviso.  The  law  is  content  to  sustain  and  hold  for  good  the  payment  of 
a  responsible  surety,  though  itself  provides  none ;  and  wills  us,  being  in- 
solvent of  ourselves,  cheerfully,  thankfully,  and  without  delay,  to  accept 
of  the  non-such  favour  offered  unto  us.  But  till  the  sinner,  convinced 
of  his  undoneness  otherwise,  accept  of,  use,  and  plead  that  benefit  in  his 
own  behalf,  the  law  will,  and  does  go  on  in  its  just  demands  and  diligence 
against  him.  Having  never  had  pleasure  in  the  sinful  creature,  by  rea- 
son of  our  unfaithfulness,  it  can  easily  admit  of  the  marriage  to  another 
husband,  upon  a  lawful  divorce,  after  fair  count  and  reckoning,  and  full 
satisfaction  and  reparation  made  for  all  the  invasions  upon,  and  violations 
of  the  first  husband's  honour ;  but,  when  the  sinner,  unwilling  to  hear  of 
any  such  motion,  still  cleaves  to  the  law,  its  first  husband,  what  wonder 
the  law,  in  that  case,  go  on  to  use  the  sinner  as  he  deserves  ?  In  short, 
this  pretended  absurdity,  at  worst,  amounts  to  no  more  than  this, — Make 
full  payment  yourself,  or  find  me  good  and  sufficient  payment  by  a 
surety,  till  which  time  I  will  continue  to  proceed  against  you,  without 
mitigation  or  mercy.  Wherefore,  the  unbeliever  is  justly  condemned  by 
the  law,  both  because  he  did  not  continue  in  all  things  written  in  the  book 
of  the  law  to  do  them,  and  because  he  did  not  believe  on  the  name  of  the  Sou 
of  God. 

Query  "VI. — If  a  sinner,  being  justified,  has  all  things  at  once  that  are  neces- 
sary for  salvation?  And  if  personal  holiness,  and  progress  in  holy  obedience,  is 
not  necessary  to  a  justified  person's  possession  of  glory,  in  case  of  his  continuing  in 
life  after  his  justification  ? 

Ans. — The  ground  of  this  query,  marked  out  to  us,  is,  in  these  words 
of  holy  Luther, — "  For  in  Christ  I  have  all  things  at  once,  neither  need  I 
anything  more,  that  is  necessary  unto  salvation."  And  to  us  it  is  evi- 
dent, that  this  is  the  believer's  plea,  viz ;  Christ's  most  perfect  obedience 
to  the  law,  for  him,  in  answer  unto  its  demand  of  good  works  for  obtain- 
ing salvation,  according  to  the  tenor  of  the  first  covenant,  which  plea  the 
representation  alleges  to  be  cut  off  and  condemned  by  the  Act  of  Assem- 
bly, But,  without  saying  any  thing  of  the  old  Popish  reflection  on  the 
doctrine  of  free  justification  by  faith,  without  works,  as  it  was  taught  by 
Luther  and  other  reformers,  or  the  hardship  of  having  this  question  put 
to  us,  as  if  we  had  given  ground  of  being  suspected  for  enemies  to  gos- 
pel holiness,  which  our  consciences  bear  us  witness,  is  our  great  desire  to 
have  advanced  in  ourselves  and  others,  as  being  fully  persuaded,  that 
without  it  neither  they  nor  we  shall  see  the  Lord  ;  we  answer  to  the  first  part 
of  the  query — 

That,  since  a  justified  person,  being  passed  from  death  to  life,  trani^- 
lated  from  the  power  of  darkness  into  the  kingdom  of  God's  dear  Son, 
and  blest  with  all  the  spiritual  blessings  in  Christ,  is,  by  virtue  of  his 
union  with  him,  brought  into  and  secured  in  a  state  of  salvation  ;  and 
therefore,  in  the  language  of  the  Holy  Ghost,  actually,  though  not  com- 
pletely, saved  already  ;  and  since,  in  him,  he  has  particularly  a  most  per- 
fect,   law-binding,     and     law-magnifying     righteousness,    redemption    in    his 


APPENDIX. 

blood,  even  the  forgiveness  of  sins,  peace  with  Glod,  access,  acceptance, 
■wisdom,  sauctiGcation,  everlasting  strength,  and,  in  one  word,  an  over- 
flowing, ever-flowing  fulness,  from  which,  according  to  the  order  of  the 
covenant,  he  does,  and  shall  receive  whatever  he  wants ;  hence,  according 
to  the  Scripture,  in  Christ  all  things  are  his  and  in  him  he  is  complete. 
Considering,  we  say,  these  things,  we  think  a  justified  person  has  in 
Christ  at  once  all  things  necessary  to  salvation,  though  of  himself  he  has 
nothing. 

To  the  second  part  of  the  query  we  answer,  that  personal  holiness,  and 
justification,  being  inseparable  in  the  believer,  we  are  unwilling,  so  much 
as  the  query  does,  to  suppose  their  separation.  Personal  holiness  we 
reckon  so  necessary  to  the  possession  of  glory,  or  to  a  state  of  perfect 
lioliness  and  happiness,  as  is  the  morning  light  to  the  noon-day  warmth 
and  brightness, — as  is  a  reasonable  soul  to  a  wise,  healthy,  strong,  and 
full  grown  man, — as  an  antecedent  is  to  its  consequent, — as  a  part  is  to 
the  whole  ;  for  the  difference  betwixt  a  state  of  grace  and  of  glory,  we 
take  to  be  gradual  only,  according  to  the  usual  saying,  "  Grace  is  glory 
begun,  and  glory  grace  in  perfection."  So  necessary,  again,  as  motion  is 
to  evidence  life,  or  in  order  to  walking,  not  only  habitual,  but  actual 
holiness  and  progress  in  holy  obedience,  one  continuing  in  life,  we  are 
clear,  are  so  necessary,  that  without  the  same  none  can  see  the  Lord. 
And  as  it  is  not  only  the  believer's  interest,  but  his  necessary  and  indis- 
pensable duty,  to  be  still  going  on  "  from  strength  to  strength,  until  he 
appear  before  the  Lord  in  Zion  ;"  so  the  righteous,  we  believe,  "  will 
hold  on  his  way,  and  he  who  is  of  clean  hands  will  grow  stronger  and 
stronger  :"  for  though  the  believer's  progress  in  holy  obedience,  by  rea- 
son of  the  many  stops,  interruptions,  and  assaults  he  frequently  meets 
with  from  Satan,  the  world,  and  in-dwelling  corruption,  is  far  from  be- 
ing alike  at  all  times,  yet  "  the  path  of  the  just,"  though  he  frequently 
fall,  will  be  "  as  the  shining  light,  that  shineth  more  and  more  unto  the 
perfect  day."  Though  he  may,  at  times  "  become  weary  and  faint  in  his 
mind,"  yet  shall  he,  by  waiting  on  the  Lord,  "  renew  his  strength,  and  mount 
up  as  with  eagles'  wings,"  &c.  But  still  the  believer  has  all  this  in  and  from 
Christ  :  for  whence  can  our  progress  in  holiness  come,  but  from  the  supply 
of  his  Spirit  ?  Our  walking  in  holy  obedience,  and  every  good  motion  of  ours, 
must  be  in  him,  and  from  him,  Avho  is  the  Way  and  the  Life,  who  is  our  head 
of  influences,  and  the  fountain  of  our  strength,  and  who  "  works  in  us  both  to 
will  and  to  do."  "Abide  in  me,"  says  he,  "  and  I  in  you.  For  without  me 
ye  can  do  nothing.  If  a  man  abide  not  in  me,  he  is  cast  forth  as  a  branch, 
and  is  withered." 

But  if  the  meaning  of  the  query  be,  of  such  a  necessity  of  holy  obedi- 
ence, in  order  to  the  possession  of  glory,  as  imports  any  kind  of  causality, 
we  dare  not  answer  in  the  affirmative  ;  for  we  cannot  look  on  personal 
holiness,  or  good  works,  as  properly  federal  and  conditional  means  of  obtaining 
the  possession  of  heaven,  though  we  own  they  are  ^necessary  to  make  ua 
meet  for  it. 

Query  VII. — Is  preaching  the  necessity  of  a  holy  life,  in  order  to  the 
obtaining  of  eternal  happiness,  of  dangerous  consequence  to  the  doctrine  of 
free  grace  7 

Ans. — The  last  of  the  two  clauses  of  the  eighth  act  of  Assembly,  being 
complained  of  in  the  representation,  is  the  first  and  main  ground  of  this 
query.  And  ere  we  make  answer  to  it,  we  crave  leave  to  explain  our- 
Belvea  more  fully  as  to  the  oflence  we  conceive  to  be  given  by  that  act ; 


356  APPENDIX. 

namely,  that,  in  opposition  to,  and  in  place  of  the  believer's  plea  of 
Christ's  active  righteousness,  in  answer  to  the  law,  demanding  good 
works,  for  obtaining  salvation  according  to  the  tenor  of  the  first  covenant; 
cut  off,  as  we  apprehend,  by  the  fifth  act ;  ministers  are  ordered,  in  the 
eighth  act,  to  preach  the  necessity  of  our  own  personal  holiness,  in  order 
to  the  obtaining  of  everlasting  happiness.  As  also,  that  our  inherent 
holiness  seems  to  be  put  too  much  on  the  same  foot,  in  point  of  necessity, 
for  obtaining  everlasting  happiness,  with  justification  by  the  Surety ; 
which  the  frame  of  the  words,  being  as  follows,  will  well  admit,  viz  :  "  Of 
free  justification  through  our  blessed  Surety,  the  Lord  Jesus  Christ,  re- 
ceived by  faith  alone ;  and  of  the  necessity  of  an  holy  life,  in  order  to 
the  obtaining  of  everlasting  happiness."  Moreover,  that  the  great  fun- 
damental of  justification  is  laid  down  in  such  general  terms,  as  adver- 
saries will  easily  agree  to,  without  mention  of  the  Surety's  righteousness, 
active  or  passive,  or  the  imputation  of  either ;  especially  since  a  motion 
in  open  Assembly  for  adding  the  few,  but  momentous  words, — imputed 
righteousness,  was  slighted.  And,  finally,  that  that  act  is  so  little  adapted  to 
the  end  it  is  now  given  out  to  have  been  designed  for,  viz  : — a  testimony  to 
the  supreme  Godhead  of  our  glorious  God  and  Saviour  Jesus  Christ,  and  against 
Arianism,  especially  since  not  the  least  intimation  or  warning  against  that 
damnable  heresy  is  to  be  found  in  the  act  itself,  nor  was  made  to  that  Assembly, 
in  passing  of  it. 

To  the  query,  we  answer,  that  we  cordially  and  sincerely  own  a  holy 
life,  or  good  works,  necessary,  as  an  acknowledgment  of  God's  sove- 
reignty, and  in  obedience  to  his  command  :  for  this  is  the  will  of  God, 
even  our  sanctification ;  and,  by  a  special  ordination,  he  has  appointed 
believers  to  walk  in  them  :  necessary,  for  glorifying  God  before  the  world, 
and  showing  the  virtues  of  him  who  hath  called  us  out  of  darkness  into 
his  marvellous  light  :  necessary,  as  being  the  end  of  our  election,  our  re- 
demption, efiectual  calling,  and  regeneration ;  for  "  the  Father  chose  us 
in  Christ,  before  the  foundation  of  the  world,  that  we  should  be  holy ; 
the  Son  gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  to  himself  a  peculiar  people,  zealous  of  good  works ;"  and  by 
the  Holy  Spirit  are  we  created  in  Christ  Jesus  unto  them  :  necessary,  as 
expressions  of  our  gratitude  to  our  great  Benefactor ;  for  being  bought 
with  a  price,  we  are  no  more  our  own,  but  henceforth,  in  a  most  peculiar 
manner  bound,  in  our  bodies  and  in  our  spirits,  which  are  his,  to  glorify, 
and  by  all  possible  ways,  to  testify  our  thanksgiving  to  our  Lord  Re- 
deemer and  Eansomer  ;  to  him  "  who  spared  not  his  own  Son,  but  gave 
him  up  to  the  death  for  us  all  ;"  to  him  "  who  humbled  himself,  and 
became  obedient  unto  death,  even  the  death  of  the  cross,  for  us  :"  neces- 
sary, as  being  the  design,  not  only  of  the  world,  but  of  all  ordinances  and 
providences  ;  even  that  as  he  who  has  called  us  is  holy,  so  we  should 
be  holy  in  all  manner  of  conversation  :  necessary,  again,  for  evidencing 
and  confirming  our  faith,  good  works  being  the  breath,  the  native  off- 
spring and  issue  of  it  :  necessary,  for  making  our  calling  and  election 
sure ;  for  they  are,  though  no  plea,  yet  a  good  evidence  for  heaven, 
or  an  argument  confirming  our  assurance  and  hope  of  salvation  :  neces- 
sary, to  the  maintaining  of  inward  peace  and  comfort,  though  not  as 
the  ground  and  foundation,  yet  as  effects,  fruits,  and  concomitants  of 
faith :  necessary,  in  order  to  our  entertaining  communion  with  God  even 
in  this  life  ;  for,  "  if  we  say  we  have  fellowship  with  him,  and  walk  in 
darkness,  we  lie,  and  do  not  the  truth  :"  necessary,  to  the  escaping  of 
judgments,   and   to  the  enjoyment  of    many   promised  blessings  j    particu- 


APPENDIX.  t&t 

larly  there  is  a  necessity  of  order  and  method,  that  one  be  holy  before  he 
can  be  admitted  to  see  and  enjoy  God  in  heaven  ;  that  being  a  disposing 
mean,  preparing  for  the  salvation  of  it,  and  the  king's  highway  chalked 
out  for  the  redeemed  to  walk  into  the  city  :  necessary,  to  adorn  the  gos- 
pel and  grace  our  holy  calling  and  profession  :  necessary,  further,  for  the 
edification,  good,  and  comfort,  of  fellow-believers :  necessary,  to  prevent 
offence,  and  to  stop  the  mouths  of  the  wicked  ;  to  win  likewise  the  un- 
believing, and  to  commend  Christ  and  his  ways  to  the  consciences  :  neces- 
sary, finally,  for  the  establishment,  security,  and  glory  of  churches  and 
nations.  Though  we  firmly  believe  holiness  necessary  upon  all  these  and 
more  accounts,  and  that  the  Christian  ought  to  live  in  the  continued  ex- 
ercise of  gospel  repentance,  which  is  one  main  constituent  of  gospel  holi- 
ness, yet  we  dare  not  say  a  holy  life  is  necessary  in  order  to  the  obtaining 
of  eternal  happiness ;  for,  to  say  nothing  of  the  more  gross  sense  of  these 
words,  (manifestly  injurious  to  the  free  grace  of  our  Lord  Jesus  Christ, 
by  faith  in  whose  righteousness  alone  we  are  appointed  to  obtain  salva- 
tion, from  first  to  last,)  which  yet  is  obvious  enough,  though  we  are  far 
from  imputing  it  to  the  Assembly ;  we  cannot,  however  they  may  be  ex- 
plained into  an  orthodox  meaning,  look  upon  them  as  wholesome  words, 
since  they  have  at  least  an  appearance  of  evil,  being  such  a  way  of  ex- 
pression as  Protestant  churches  and  divines,  knowing  the  strong  natural 
bias  in  all  men  towai'ds  seeking  salvation,  not  by  faith  in  our  Loi'd  Jesus 
Christ,  but  by  works  of  righteousness  done  by  themselves,  and  the  danger 
of  symbolizing  with  Papists  and  other  enemies  of  the  grace  of  the  gospel, 
have  industriously  shunned  to  use  on  that  head ;  they  choosing  rather  to 
call  holiness  and  good  works  necessary  duties  of  the  persons  justified  and 
saved,  than  conditions  of  salvation  ;  consequents  and  effects  of  salvation 
already  obtained,  or  antecedents,  disposing  and  preparing  the  subject  for 
the  salvation  to  be  obtained,  than  any  sort  of  causes,  or  proper  means  of 
obtaining  the  possession  of  salvation  ;  which  last  honour,  the  Scripture, 
for  the  high  praise  and  glory  of  sovereign  grace,  seems  to  have  reserved 
peculiarly  unto  faith  ;  and  rather  to  say,  that  holiness  is  necessary  in  them  that 
shall  be  saved,  than  necessary  to  salvation  ;  that  we  are  saved,  not  by  good 
works,  but  rather  to  them,  as  fruits  and  effects  of  saving  grace  ;  or  that  holiness 
is  necessary  unto  salvation,  not  so  much  as  a  mean  to  the  end,  as  a  part  of  the 
end  itself ;  which  part  of  our  salvation  is  necessary,  to  make  us  meet  for  the 
other  that  is  yet  behind. 

Wherefore,  since  this  way  of  speaking  of  holiness  with  respect  to  sal- 
vation, is,  we  conceive,  without  warrant  in  the  holy  Scripture,  dissonant 
from  the  doctrinal  standards  of  our  own  and  other  reformed  churches,  as 
well  as  from  the  chosen  and  deliberate  speech  of  reformed  divines  treat- 
ing on  these  heads  ;  and  since  it  being  at  best  but  propositio  male  sonans, 
may  easily  be  mistaken,  and  afterwards  improved,  as  a  sliade  or  vehicle, 
for  conveying  corrupt  sentiments,  anent  the  influence  of  works  upon  sal- 
vation ;  we  cannot  but  reckon  preaching  the  necessity  of  holiness  in  such 
terms  to  be  of  some  dangerous  consequence  to  the  doctrine  of  free  grace. 
In  which  apprehension  we  are  the  more  confirmed,  that  at  this  day  the 
doctrine  of  Christ,  and  his  free  grace,  both  as  to  the  purity  and  efficacy  of  the 
same,  seems  to  be  much  on  the  wane,  and  Popery,  with  other  dangerous  errors 
and  heresies  destructive  of  it,  on  the  waxing  ;  which  certainly  calls  aloud  to  the 
churches  of  Christ,  and  to  his  ministers  in  particular,  for  the  more  zeal,  watch- 
fulness, and  caution,  with  reference  to  the  interests  of  truth  ;  and  that  especially 
at  such  a  time,  cum  hereticis  nee  nomina  habeamus  commimia,  ne  eorum  errori 
favere  videumur. 


858  APPENDIX. 

If  in  any  case,  certainly  in  framing  acts  and  standards  of  doctrine,  there 
is  great  need  of  delicacy  in  the  choice  of  woids  ;  for  the  words  of  the 
Holy  Ghost  in  Scripture,  under  which  we  include  such  as  in  meaning  and 
import  are  equivalent  to  them,  being  an  ordinance  of  divine  institution, 
for  preserving  the  truth  of  the  gospel,  if  these  be  once  altered  or  varied, 
all  the  wisdom  and  vigilance  of  men  will  be  ineffectual  to  that  end.  And 
it  is  well  known,  by  costly  experience  to  the  churches  of  Christ,  that 
their  falling  in  with  the  language  or  phrase  of  corrupt  teachers,  instead 
of  serving  the  interest  of  truth,  which  never  looks  so  well  as  in  its  own 
native  simplicity,  does  but  grieve  the  stable  and  judicious,  stagger  the 
weak,  betray  the  ignorant,  and,  instead  of  gaining,  harden  and  open  the 
mouths  of  adversaries.  And  that  it  is  said  in  a  text,  "  They  do  it  to  ob- 
tain a  corruptible  crown,  but  we  an  incorruptible,"  will  not  warrant  the 
manner  of  speech  in  the  query ;  for  the  word,  in  the  original,  signifies 
only  to  receive  or  apprehend,  being  accordingly  rendered  in  all  Latin  ver- 
sions we  have  seen,  and  in  our  own  translation  in  the  verse  immediately 
preceding,  viz :  "  One  receiveth  the  prize ;"  and  though  the  word  did 
signify  to  obtain,  in  the  most  strict  and  proper  sense,  it  could  not  make 
for  the  purpose,  unless  it  were  meant  of  the  believer's  obtaining  the  in- 
corruptible crown,  not  by  faith,  but  by  works.  And  that  an  ill  chosen 
word  in  a  standard  may  prove  more  dangerous  to  the  truth,  than  one  not 
so  justly  rendered  in  a  translation,  with  several  other  things  on  this  head,  might 
be  made  very  evident,  were  it  not  that  we  have  been,  we  fear,  tedious  on  it 
already. 

Query  VIII. — Is  knowledge,  belief,  and  persuasion,  that  Christ  died  for 
me,  and  that  he  is  mine,  and  that  whatever  he  did  arid  suffered,  he  did  and 
suffered  for  me,  the  direct  act  of  faith,  whereby  a  sinner  is  united  to 
Christ,  interested  in  him,  instated  in  God^s  covenant  of  grace  ?  Or,  is  that 
hwwledge  a  persuasion  included  in  tlie  very  essence  of  that  justifying  act  of 
faith  ? 

Ans.  The  query,  it  is  evident,  exceedingly  narrows  the  import  and  de- 
sign of  the  Representation  in  the  place  referred  to ;  for  there  we  assert 
nothing  positively  concerning  the  passages  relating  to  faith,  but  remon- 
strate against  condemning  them,  as  what  to  us  seemed  to  hurt  the  appro- 
priating act  of  faith,  and  to  fix  a  blot  upon  the  Reformation,  reformed 
churches,  and  divines,  who  had  generally  taught  concerning  faith,  as  in 
the  condemned  passages;  all  which  we  might  say,  without  determining 
whether  the  persuasion  spoke  of  in  the  query  was  the  very  direct  and 
formal  act  of  justifying  faith,  yea  or  no.  But  now,  since  the  query  is  put  so 
close,  and  since  the  matter  in  question  is  no  other  than  the  old  Protestant  doc- 
trine on  that  head,  as  we  shall  endeavour  to  make  appear,  the  Reverend  Com- 
mission, we  humbly  conceive,  cannot  take  it  amiss,  if  we,  in  the  first  place,  in- 
quire into  the  true  sense  and  meaning  of  this  way  of  speaking  of  faith,  that  we 
are  now  questioned  about. 

The  main  of  the  condemned  passages  the  query  refers  to,  runs  not  in 
the  order  therein  set  down,  but  as  follows :  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved  ;"  that  is,  "  Be  verily  persuaded  in  your 
heart  that  Christ  Jesus  is  yours,  and  that  you  shall  have  life  and  salvation 
by  him  ;  that  whatever  Christ  did  for  the  redemption  of  mankind,  he  did 
it  for  you :"  being  in  matter  the  same  with  what  has  been  commonly 
taught  in  the  Protestant  churches,  and,  in  words  of  the  renowned  Mr. 
John  Rogers,  of  Dodham,  (a  man  so  noted  for  orthodoxy,  holiness,  and 
the    Lord's  countenancing    of   his  ministry,  that  no  sound  Protestants    in 


APPENDIX.  "859 

Britain  or  Ireland,  of  what  denomination  soever,  would,  in  the  ape  wherein 
he  lived,  have  taken  upon  them  to  condemn  as  erroneous)  his  definition  of 
faith,  which  we  have  as  follows :  "  A  particular  persuasion  of  my  heart 
that  Christ  Jesus  is  mine,  and  that  I  shall  have  life  and  salvation  by  his 
means ;  that  whatsoever  Christ  did  for  the  redemption  of  mankind,  he 
did  it  for  me."  Where  one  may  see,  though  the  difference  in  words  be 
almost  uoi^e  at  all,  yet  it  runs  rather  stronger  with  him  than  in  the 
Marrow. 

In  which  account  of  saving  faith,  we  have,  first,  the  general  nature  of 
it ;  viz :  a  real  persuasion,  agreeing  to  all  sorts  of  faith  whatsoever ;  for  it 
is  certain,  whatever  one  believes,  he  is  verily  persuaded  of.  More  parti- 
cularly, it  is  a  persuasion  in  the  heart,  whereby  it  is  distinguished  from  a 
general,  dead,  and  naked  assent  in  the  head,  which  one  gives  to  things  that 
no  way  affect  him,  because  he  reckons  they  do  not  concern  him.  But 
with  the  heart  man  believes  here ;  "  If  thou  believest  with  all  thine 
heart,"  says  the  Scripture.  For  as  a  man's  believing  in  his  heart  the 
dreadful  tidings  of  the  law,  or  its  curse,  imports  not  only  an  assent  to 
them  as  true,  but  a  horror  of  them  as  evil  ;  so  here,  the  being  per- 
suaded in  one's  heart  of  the  glad  tidings  of  the  gospel,  bears  not  only  an  assent 
unto  them  as  true,  but  a  relish  of  them  as  good. 

Then  we  have  the  most  special  nature  of  it,  viz :  an  appropriating  per- 
suasion, or  a  persuasion,  with  application  to  a  person's  self,  that  Christ  is 
his,  &c.  The  particulars  whereof  are,  first,  that  Christ  is  yours ;  the 
ground  of  which  persuasion  is  the  offer  and  grant  of  Christ  as  a  Saviour 
in  the  word,  to  be  believed  in  for  salvation,  by  all  to  whom  the  gospel  is 
made  known.  By  which  offer  and  setting  forth  of  Christ  as  a  Saviour, 
though  before  we  believe,  we  wanting  union  with  him,  have  no  actual  or 
saving  interest  in  him,  yet  he  is  in  some  sense  ours,  namely,  so  as  it  is 
lawful  and  warrantable  for  us,  not  for  fallen  angels,  to  take  possession  of 
him  and  his  salvation  by  faith  ;  without  which,  our  common  interest  in 
him  as  a  Saviour,  by  virtue  of  the  offer  and  grant  in  the  word,  will  avail 
us  nothing.  But  though  the  call  and  offer  of  the  gospel,  being  really 
particular,  every  one,  both  in  point  of  duty  and  in  point  of  interest,  ought 
to  appropriate,  apply,  or  make  his  own  the  thing  offered,  by  believing, 
they  having  good  and  sufficient  ground  and  warrant  in  the  word  so  to  do  ; 
yet  is  it  either  neglected  and  despised,  or  the  truth  and  sincerity  of  it 
suspected  and  called  in  question,  until  the  Holy  Spirit,  by  setting  home 
the  word  of  the  gospel,  with  such  a  measure  of  evidence  and  power  as  is 
effectual,  satisfies  the  convinced  sinner,  that,  with  application  to  himself 
in  particular,  "  it  is  a  faithful  saying,  worthy  of  all  acceptation,  that 
Jesus  Christ  came  to  save  sinners,"  and  enables  him  to  believe  it.  Thus 
the  persuasion  of  faith  is  begotten,  which  is  always  proportioned  to  the 
measure  of  evidence  and  power  from  above  that  sovereign  grace  is  pleased  to 
put  forth  for  working  of  it. 

The  next  branch  of  the  persuasion  is,  "  that  you  shall  have  life  and 
salvation  by  him,"  namely,  the  life  of  holiness  as  well  as  of  happiness  ; 
salvation  from  sin  as  well  as  from  wrath,  not  in  heaven  only,  but  begun, 
carried  on  here,  and  completed  hereafter ; — the  true  notion  of  life  and 
salvation,  according  to  the  Scriptures,  and  as  Protestant  divines  are  wont 
to  explain  it.  Wherefore  this  persuasion  of  faith  is  inconsistent  with  an 
unwillhigness  to  part  with  sin,  a  bent  or  purpose  of  heart  to  continue  in 
it.  There  can  be  little  question,  we  apprehend,  whether  this  branch  of 
the  persuasion  belongs  to  the  nature  of  justifying  faith ;  for  salvation 
being  above  all  things  in  a  sensible  sinner's  eye,  he  can  never  believe  any 


360  APPENDIX. 

thing  to  his  satisfaction,  unless  he  sees  gi-onnd  to  believe  comfortably 
concerning  it.  Few  therefore  will,  we  conceive,  differ  from  Dr.  Collins, 
laying  it  down  as  a  conclusion  on  this  very  head,  namely,  that  "  a  Chris- 
tian cannot  have  true,  saving,  justifying  faith,  unless  he  doth  (I  do  not 
say,  unless  he  think  he  doth,  or  unless  he  saith  he  doth,  but,  unless,  he 
doth)  believe,  and  is  persuaded  that  God  will  pardon  his  sins."  Further 
this  being  a  believing  on  the  Son  for  life  and  salvation,  is  the  same  with 
receiving  of  him,  (as  this  last  is  explained  by  the  Holy  Spirit  himself, 
John  i.  12,)  and  likewise  evidently  bears  the  soul's  resting  on  Christ  for 
salvation ;  for  it  is  not  possible  to  conceive  a  soul  resting  on  Christ 
for  salvation,  without  a  persuasion  that  it  shall  have  life  and  salva- 
tion by  him,  namely,  a  persuasion  of  the  same  measure  and  degree  aa 
resting  is. 

The  third  branch  of  the  persuasion,  "  that  whatsoever  Christ  did  for 
the  redemption  of  mankind,  he  did  it  for  you," — being  much  the  same, 
in  other  words,  with  these  of  the  apostle — "  Who  loved  me,  and  gave 
himself  for  me ;"  and  coming  in  the  last  place,  we  think  none  will  ques- 
tion but  whosoever  believes,  in  the  manner  before  explained,  may  and 
onght  to  believe  this  in  the  like  measure  and  in  the  same  order.  And 
it  is  certain,  all  who  receive  and  rest  on  Christ  for  salvation,  believe  it,  if  not 
explicitly,  yet  virtually  and  really. 

Now,  as  this  account  of  justifying  faith  runs  in  terms  much  less  strong 
than  those  of  many  eminent  divines,  who  used  to  define  it  by  a  persua- 
sion of  God's  love,  of  his  special  mercy  to  one's  self,  of  the  remission  of 
his  sins,  &c ;  so  it  is  the  same  for  substance  and  matter,  though  the 
words  be  not  the  same  with  that  of  our  Shorter  Catechism,  viz  :  "  A  re- 
ceiving and  resting  upon  Christ  alone  for  salvation,  as  he  is  offered  to  ua 
in  the  gospel :"  where  it  is  evident  the  offer  of  Christ  to  us,  though 
mentioned   in   the  last  place,   is  to  be   believed   first ;  for  till  the  soul  be 

Eersuaded  that  Christ  crucified  is  in  the  gospel  set  forth,  offered,  and  ex- 
ibited  to  it  as  if  expressed  by  name,  there  can  be  no  believing  on  him. 
And  when  the  offer  is  brought  home  to  a  person  by  the  Holy  Ghost,  there 
will  be  a  measure  of  persuasion  that  Christ  is  his,  as  above  explained. 
And  that  receiving,  or  believing  in,  and  resting  on  him  for  salvation,  can- 
not be  without  some  measure  of  persuasion  that  one  shall  have  life  and 
salvation  by  him,  was  said  already.     But  more  directly  to  the  query. 

We  answer,  1st,  Since  our  reformer  and  their  successors,  such  as 
Luther,  Calvin,  Melaucthon,  Beza,  Bullinger,  Bucer,  Knox,  Craig,  Mel- 
vil,  Bruce,  Davidson,  Forbes,  &c., — men  eminently  endowed  with  the  spi- 
rit of  truth  and  who  fetch  their  notions  of  it  immediately  from  the  foun- 
tain of  the  holy  Scripture  ;  the  most  eminent  doctors  and  professors  of 
theology  that  have  been  in  the  Protestant  churches,  such  as  Ursinus, 
Zanchius,  Junius,  Piscator,  Rollock,  Dangeus,  Wendelinus,  Chamierus, 
Sharpius.  Bodius,  Parens,  Altiugius,  Triglandii,  (Gisbertus  and  Jacobus) 
Arnoldus,  Maresius ;  the  four  professors  of  Leyden,  viz :  Walteus,  Rive- 
tus,  Polyander,  Thysius ;  Wollebius,  Heideggerus,  Essenius,  Turretinus, 
&c. ;  with  many  eminent  British  divines,  such  as  Perkins,  Pemble,  Wil- 
let,  Gouge,  Roberts,  Burgess,  Owen,  &c.  ;  the  churches  themselves  of 
Helvetia,  the  Palatinate,  France,  Holland,  England,  Ireland,  Scotland,  in 
their  standards  of  doctrine  ;  all  the  Lutheran  churches,  who,  in  point  of 
orthodoxy  on  the  head  of  justification  and  faith,  are  second  to  none ;  the 
renowned  synod  of  Dort,  made  up  of  eminent  divines,  called  and  com- 
missionate  from  seven  reformed  states  and  kingdoms,  besides  those  of 
the  several  provinces  of  the  Netherlands  ;  since  these,  we  say,  all  of  them 


APPENDIX.  361 

stand  for  that  special  fiducia,  confidence,  or  appropriating  persuasion  of 
faith  spoken  of  in  the  condemned  passages  of  the  Marrow,  upon  which 
this  query  is  raised ;  the  synod  of  Dort,  besides  the  minds  of  the  several 
delegates  on  this  head,  in  their  several  suffrages  anent  the  Five  Articles, 
declaring  themselves  plainly  both  in  their  final  decisions  concerning  the 
said  articles,  and  in  their  solemn  and  ample  approbation  of  the  Palatine 
Catechism,  as  agreeable  to  the  word  of  God  in  all  things,  and  as  con- 
taining nothing  that  ought  either  to  be  altered  or  amended ;  which  Cate- 
chism being  full  and  plain  as  to  this  persuasion  of  faith,  has  been  com- 
mented upon  by  many  great  divines,  received  by  most  of  all  the  reformed 
churches,  as  a  most  excellent  compend  of  the  orthodox  Christian  doc- 
trine, and  particularly  by  the  Church  of  Scotland,  as  the  Rev.  Mr.  Robert 
Wodrow  lately  told  his  Majesty  King  George,  in  the  dedication  of  hia 
history  ;  and  since  we,  with  this  whole  church  and  nation  are,  by  virtue 
of  the  awful  tie  of  the  oath  of  God  in  our  national  covenant,  bound  ever 
to  abhor  and  detest  the  Popish  general  and  doubtsome  faith,  with  all  the 
erroneous  decrees  of  Trent ;  among  which,  in  opposition  to  the  special 
fiducia  of  faith  therein  condemned  this  is  established  ;  being  by  Protest- 
ants, so  called,  mainly  for  their  denying  and  opposing  the  confidence  and 
persuasion  of  faith,  with  application  to  one's  self,  now  in  question ;  by 
which  renunciation  our  forefathers,  no  doubt,  pointed  at,  and  asserted  to 
be  held  and  professed  as  God's  undoubted  truth  and  verity,  that  particu- 
lar and  confident,  or  assured  faith,  then  commonly  known  and  maintained 
in  this  church,  as  standing  plain  and  express  in  her  standards,  to  the 
profession  and  defence  of  which  they  in  the  same  covenant  promising  and 
swearing  by  the  great  name  of  the  Lord  our  God,  bound  themselves 
and  us  :  and  since  the  same  persuasion  of  faith,  however  the  way  of  speak- 
ing on  that  head  is  come  to  be  somewhat  altered,  was  never  by  any  judi- 
catory of  a  reformed  Church,  until  now,  denied  or  condemned  :  considering 
all  these  things,  we  say,  and  of  what  dangerous  consequence  such  a  judi- 
cial alteration  may  be,  we  cannot,  we  dare  not  consent  unto  the  condemna- 
tion of  that  point  of  doctrine ;  for  we  cannot  think  of  charging  error  and 
delusion  in  a  matter  of  such  importance  upon  so  many  Protestant  divines, 
eminent  for  holiness  and  learning ;  upon  the  Protestant  churches ;  and 
upon  our  own  forefathers,  so  signally  owned  of  the  Lord  ;  and  also  on 
the  standards  of  Protestant  doctrine,  in  this  Church,  for  nigh  an  hundred 
years  after  her  reformation  :  else,  if  we  should  thus  speak,  we  are  per- 
suaded we  would  offend  against  the  generation  of  his  children.  Nor  can 
it  ever  enter  into  our  minds,  that  Hie  famous  Assembly  of  Westminster 
had  it  so  much  as  once  in  their  thought,  to  depart  in  this  point  from  the 
doctrine  of  their  own,  and  of  this  church,  which  they  were  all  of  them 
by  the  strongest  ties  bound  to  maintain ;  or  to  go  off  from  the  synod  of 
Dort,  which  had  but  so  lately  before  them  settled  the  Protestant  principles 
as  to  doctrine ;  and  by  so  doing  yield  up  to  Sociuians,  Arminians,  and 
Papists,  what  all  of  them  have  a  mortal  aversion  to,  namely,  the  special 
fiducia,  or  appropriating  persuasion  of  faith,  which  Protestant  divines  before 
and  since  that  time  contended  for  to  their  utmost,  as  being  not  only  a  precious 
truth,  but  a  point  of  vast  consequence  to  religion.  And  we  are  sure  the  As- 
semblies of  this  Church  understood,  and  received  their  confessions  and  cate- 
chisms larger  and  shorter,  as  entirely  consistent  with  our  confessions  and  cate- 
chisms before  that  time,  as  we  have  already  made  evident  in  our  representation, 
from  the  acts  of  Assembly  receiving  and  approving  the  Westminster  Confession 
and  Catechisms. 

Answer  2d,  It  is  to  be  considered,  that  most  of  the  words  of  the  Holy 
Ghost,  made  use  of  in  the  Old  and    New  Testament,  for  expressing  the 
31 


362  APPEITDTX. 

nature  of  faith  and  believing,  do  import  the  confidence  or  persuasion  in 
question ;  and  that  confidence  and  trust  in  the  Old  Testament  are  ex- 
pounded by  faith  and  beUeving  in  the  New  ;  and  the  same  things  attri- 
buted to  the  latter,  as  were  wont  to  be  attributed  to  the  former  ;  that 
diffidence  and  doubting  are  in  their  nature  acts  and  effects  contrary  to 
faith ;  that  peace  and  joy  are  the  native  effects  of  believing ;  that  the 
promises  of  the  gospel,  and  Christ  in  his  priestly  office  therein  held  forth, 
are  the  proper  objects  of  justifying  faith ;  that,  faithfulness  in  God,  and 
faith  in  the  believer,  being  relatives,  and  the  former  the  ground  of  the 
latter,  our  faith  should  answer  to  his  faithfulness,  by  trusting  his  good 
word  of  promise  for  the  sake  of  it ;  that  it  is  certain  a  believer  in  the  ex- 
ercise of  justifying  faith  does  believe  something  with  reference  to  his  own 
salvation  upon  the  ground  of  God's  faithfulness  in  the  promise  ;  that  no 
other  person  whatsoever  does  or  can  believe  ;  which  if  it  be  not  to  this 
purpose,  that  now  Christ  is  and  will  be  a  Saviour  to  him,  that  he  shall 
have  life  and  salvation  by  him,  we  are  utterly  at  a  loss  to  conceive  what 
it  can  be ;  that  persuasion,  confidence,  and  assuredness,  are  so  much  at- 
tributed to  faith  in  the  Scripture,  and  the  saints  in  Scripture  ordinarily 
express  themselves  in  their  addresses  to  God  in  words  of  appropriation  ; 
and  finally,  that  according  to  our  Larger  Catechism,  faith  justifies  a  sinner 
in  the  sight  of  God,  as  an  instrument,  receiving  and  applying  Christ,  and 
his  righteousness  held  forth  in  the  promise  of  the  gospel,  and  resteth 
thereupon  for  pardon  of  sin,  and  for  the  accepting  and  accounting  ones  per- 
son righteous  before  God  for  salvation  ;  the  which,  how  faith  can  do  without 
some  measure  of  the  confidence,  or  appropriating  persuasion  we  are  now 
upon,  seems  extremely  hard  to  conceive.  Upon  these  considerations,  and 
others  too  long  to  be  here  inserted,  we  cannot  but  think,  that  confidence, 
or  trust  in  Jesus  Christ,  as  our  Saviour,  and  the  free  grace  and  mercy  of 
God  in  him  as  crucified,  offered  to  us  in  the  gospel  for  salvation,  (includ- 
ing justification,  sanctification,  and  future  glory,)  upon  the  ground  and 
security  of  the  divine  faithfulness  plighted  in  the  gospel  promise ;  and 
upon  the  warrant  of  the  divine  call  and  command  to  believe  in  the  name 
of  the  Son  of  God  ;  or,  which  is  the  same,  in  other  words,  a  persuasion 
of  life  and  salvation,  from  the  free  love  and  mercy  of  God,  in  and  through 
Jesus  Christ,  a  crucified  Saviour  offered  to  us,  upon  the  security  and 
warrant  aforesaid,  is  the  very  direct,  uniting,  justifying,  and  appropi-ia- 
ting  act  of  faith,  whereby  the  convinced  sinner  becomes  possessed  of 
Christ  and  his  saving  benefits,  instated  in  God's  covenant  and  family  ; 
taking  this  always  along,  as  supposed,  that  all  is  set  home  and  wrought 
by  the  Holy  Spirit,  who  brings  Christ,  his  righteousness,  salvation,  and 
whole  fulness,  uigh  to  us  in  the  promise  and  offer  of  the  gospel ;  clearing 
at  the  same  time  our  right  and  warrant  to  intermeddle  with  all,  without  fear 
of  vicious  intromission,  encouraging  and  enabling  to  a  measure  of  confident 
application,  and  taking  home  of  all  to  ourselves  freely,  without  money  and 
without  price. 

This  confidence,  persuasion,  or  whatever  other  name  it  may  be  called 
by,  we  take  to  be  the  very  same  with  what  our  Confession  and  Cate- 
chisms call  accepting,  receiving,  and  resting  on  Christ  offered  in  the 
gospel  for  salvation  ;  and  with  what  polemic  and  practical  divines  call 
"  Fiducia  specialis  miser icordice,"  "  fiducial  application,"  "  fiducial  appre- 
hension," "  fiducial  adherence,"  "  recumbence,"  "  affiance,"  "  fiducial  ac- 
quiescence," "  appropriating  persuasion,"  &c.  All  which,  if  duly  ex- 
plained, would  issue  in  a  measure  of  this  confidence  or  persuasion  we 
have  been  speaking  of.  However,  we  are  fully  satisfied  this  is  what  our 
fathers  and  the  body  of  Protestant  divines,  speaking  with  the  Scriptures, 


APPENDIX.  863 

called  "  the  assurance  of  faith."  That  once  burning  and  shining  light  of 
this  church,  Mr.  John  Davidson,  though  in  his  Catecliism  he  defines 
faith  by  a  "  hearty  assurance"  that  our  sins  are  freely  lorgiveu  us  in 
Christ ;  or,  a  sure  persuasion  of  the  heart  that  Christ  by  his  death  and 
resurrection  has  taken  away  our  sins,  and  clothing  us  with  his  own  per- 
fect righteousness,  has  thoroughly  restored  us  to  the  favour  of  God  ;  which 
he  reckoned  all  one  with  a  "  hearty  receiving  of  Christ  offered  in  the  gos- 
pel for  the  remission  of  sins  ;"  yet  in  a  former  part  of  the  same  Catechism 
he  gives  us  to  understand  what  sort  of  assurance  and  persuasion  it  was 
he  meant,  as  follows :  "  And  certain  it  is,"  he  says,  "  that  both  the  en- 
lightening of  the  mind  to  acknowledge  the  truth  of  the  promise  of  salva- 
tion to  us  in  Christ,  and  the  sealing  up  of  the  certainty  thereof  in  our  hearts 
and  miuds,  (of  the  which  two  parts,  as  it  were,  faith  consists,)  are  the 
works  and  effects  of  the  Spirit  of  God."  In  like  manner,  in  our  first 
Confession  of  Faith,  Art.  3,  12,  it  is  called,  "An  assured  faith  in  the  pro- 
mise of  God  revealed  to  us  in  his  word  ;  by  which  faith  we  apprehend 
Christ  Jesus,  with  the  graces  and  benefits  promised  in  him." — "  This 
faith,  and  the  assurance  of  the  same,  proceeds  not  from  flesh  and  blood." 
And  in  our  first  Catechism,  commonly  called  Calvin's  Catechism,  faith 
is  defined  by  a  "  sure  persuasion"  and  "  steadfast  knowledge"  of  God's 
tender  love  towards  us,  according  as  he  has  plainly  uttered  in  his  gospel, 
that  he  will  be  a  Father  and  Saviour  to  us,  through  the  means  of  Jesus 
Christ ;  and  again,  "  faith  which  God's  Spirit  worketh  in  our  hearts,  as- 
suring of  God's  promises  made  to  us  in  his  holy  gospel."  In  the  Sum- 
mula  Catechismi,  or  Rudimenta  Pietatis,  to  the  question,  "  Quid  est 
fides?"  the  answer  is,  "  Cum  mihi  persuadeo  Deum  me  omnesque  sanctos 
amare,  nobisque  Christum  cum  omnibus  suis  bonis  gratis  donare ;"  and 
in  the  margin,  "  Nam  in  fide  duplex  persuasio,  1.  De  amore  Dei  erga 
DOS ;  2.  De  Dei  beneficiis  quae  ex  amore  fluunt,  Christo  nimirum,  cum 
omnibus  suis  bonis,"  &c.  And  to  that  question,  "  Quomodo  fide  percipi- 
mus,  et  nobis  applicamus  corpus  Christi  crucifixi  ?"  the  answer  is,  "  Dura 
nobis  persuademus  Christi  mortem  et  crucifixionem  non  minus  ad  nos 
pertinere  quam  si  ipsi  nos  pro  peccatis  nostris  crucifixi  essemus.  Per- 
suasio autem  hajc  est  verge  fidei."  From  all  which  it  is  evident,  they 
held,  that  a  belief  of  the  promises  of  the  gospel,  with  application  to  one- 
self, or  a  confidence  in  a  crucified  Saviour,  for  a  man's  own  salvation,  is 
the  very  essence  of  justifying  faith  ;  or,  that  we  become  actually  pos- 
sessed of  Christ,  remission  of  sins,  &c.,  in  and  by  the  act  of  believing,  or 
confidence  in  him,  as  above  explained.  And  this  with  them  was  the  as- 
surance of  faith,  which  widely  differs  from  the  Antinomian  sense  of  the 
assurance  or  persuasion  of  faith  which  is,  that  Christ,  and  pardon  of  sin, 
are  ours,  no  less  before  believing  than  after  ;  a  sense  which  we  heartily 
disclaim. 

Whether  these  words  in  the  query,  viz  :  "  Or,  is  that  knowledge  a  per- 
suasion included  in  the  very  essence  of  that  justifying  act  of  faith  ;"  be  exe- 
getic  of  the  former  part  of  it,  or  a  new  branch  of  the  query  ;  we  answer,  that 
we  have  already  explained  the  persuasion  of  faith  by  us  held,  and  do  think, 
that  in  the  language  of  faith,  though  not  in  the  language  of  philosophy,  know- 
ledge, and  persuasion,  relating  to  the  same  object,  go  hand  in  hand  in  the  same 
measure  and  degree. 

It  is  evident  that  the  confidence  or  persuasion  of  faith  for  which  we 
plead,  includes,  or  necessarily  and  infallil^ly  inl'ers  consent  and  resting, 
together  with  all  the  blessed  fruits  and  effects  of  faith,  in  proportion  to 
the  measure  of  it.     And  that  we  have  mentioned  consent,  we  cannot  but 


364  APPENDIX. 

be  the  more  confirmed  in  this  matter,  when  we  consider,  that  such  a 
noted  person  as  Mr.  Baxter,  though  he  had  made  the  marriage  consent 
to  Christ,  as  King  and  Lord,  the  formal  act  of  justifying  faith,  as  being 
an  epitome  of  all  gospel  obedience,  including  and  binding  to  all  the  du- 
ties of  the  married  state,  and  so  giving  right  to  all  the  privileges  :  and 
had  thereby,  as  well  as  by  his  other  dangerous  notions  about  justification, 
and  other  points  connected  therewith,  scattered  through  his  works,  cor- 
rupted the  fountain,  and  endangered  the  faith  of  many ;  yet  after  all, 
came  to  be  of  another  mind,  and  had  the  humility  to  tell  the  world  so 
much ;  for  Mr.  Cross  informs  us  (Serm.  on  Rom.  iv.  2.  p.  148,)  that  Mr. 
Baxter,  in  his  little  book  against  Br.  Crisp's  errors,  says,  "  I  formerly  be- 
lieved the  formal  nature  of  faith  to  lie  in  consent ;  but  now  I  recant  it. 
I  believe,"  says  he,  "  it  lies  in  trust :  this  makes  the  right  to  lie  in  the  object ; 
for  it  is,  1  depend  on  Christ  as  the  matter  or  merit  of  my  pardon,  my  life,  my 
crown,  my  glory." 

There  are  two  things  further,  concerning  this  persuasion  of  faith,  that 
would  be  adverted  to  :  one  is,  that  it  is  not  axiomatical,  but  real  ;  that 
is,  the  sinner  has  not  always,  at  his  first  closing  with  Christ,  nor  after- 
wards, such  a  clear,  steady,  and  full  persuasion  that  Christ  is  his,  that  his 
sins  are  forgiven,  and  that  he  eventually  shall  be  saved,  as  that  he  dare  pro- 
fess the  same  to  others,  or  even  positively  assert  it  within  himself;  yet, 
\ipon  the  first  saving  manifestation  of  Christ  to  him,  such  a  persuasion 
and  humble  confidence  is  begotten,  as  is  real  and  relieving,  and  particu- 
lar as  to  himself  and  his  own  salvation,  and  which  works  a  proportion- 
able hope  as  to  the  issue  ;  though,  through  the  humbling  impressions  he 
has  of  himself  and  his  own  guilt  at  the  time,  the  awe  of  God's  majesty, 
justice,  and  holiness  on  his  spirit,  and  his  indistinct  knowledge  of  the 
doctiine  of  the  gospel,  with  the  grounds  and  warrants  of  believing  there- 
in contained,  he  fears  to  express  it  directly  and  particularly  of  himself. 
The  other  is,  that  whatever  is  said  of  the  habit,  actings,  strength,  weak- 
ness, and  intermittings  of  the  exercise  of  saving  faith,  the  same  is  to  be 
said  of  this  persuasion  in  all  points.  From  all  which  it  is  evident,  the 
doubts,  fears,  and  darkness,  so  frequently  to  be  found  in  true  believers, 
can  very  well  consist  with  this  persuasion  in  the  same  subject ;  for  though 
these  may  be,  and  often  are  in  the  believer,  yet  they  are  not  of  his  faith, 
which  in  its  nature  and  exercise  is  as  opposite  to  them  as  light  is  to  dark- 
ness, the  flesh  to  the  Spirit ;  which  though  they  be  in  the  same  subject, 
yet  are  contrary  the  one  to  the  other.  Gal.  v.  17.  And,  therefore,  faith 
wrestles  against  them,  though  with  various  success,  it  being  sometimes 
so  far  overcome  and  brought  under  by  the  main  force  and  much  superior 
strength  of  prevailing  unbelief,  that  it  cannot  be  discerned  more  than 
the  fire  is  when  covered  with  ashes,  or  the  sun  when  wrapt  up  in  thick 
clouds.  The  confidence  and  persuasion  of  faith  being  in  many,  at  first 
especially,  but  as  the  grain  of  mustard-seed  cast  into  the  ground,  or  like 
a  spark  amidst  the  troubled  sea  of  all  manner  of  corruption  and  lust, 
where  the  rolling  waves  of  unbelieving  doubts  and  fears,  hellish  tempta- 
tions and  suggestions,  and  the  like,  moving  on  the  face  of  that  depth,  are 
every  now  and  then  going  over  it ;  and,  were  there  not  a  divine  hand  and  care 
engaged  for  its  preservation,  would  effectually  extinguish  and  bury  it. 
What  wonder  that  in  such  a  case  it  many  times  cannot  be  discerned  ?  yet 
will  it  still  hold  so  much  of  the  exercise  of  justifying  faith,  so  much  per- 
suasion. Yea,  not  only  may  a  believer  have  this  persuasion  and  not 
know  it  for  the  time,  (as  say  Collins,  Roberts,  Amesius,  and  others,  who 
distinguish  the  persuasion   from  the  sense  of  it,)  but  he,  being  under  the 


APPENDIX.  365 

power  of  temptation  and  confusion  of  mind,  may  resolutely  deny  he  has 
any  such  persuasion  or  conscience ;  while  it  is  evident  to  others  at  the 
same  time,  by  its  effects,  that  he  really  has  it :  for  which,  one  may.  among 
others,  see  the  holy  and  learned  Haliburton,  in  his  "  Inquiry  into  the 
Nature  of  God's  Act  of  Justification,"  p.  27.  And  if  one  would  see  the 
consistence  of  faith's  persuasion  with  doubting,  well  discoursed  and  il- 
lustrated, he  may  consult  Downham's  "  Christian  Warfare."  But  we — 
Answer,  Zdhj,  There  is  a  full  persuasion  and  assurance,  by  reflection, 
spiritual  argumentation,  or  inward  sensation,  which  we  are  far  from 
holding  to  be  of  the  essence  of  faith  ;  but  this  last,  being  mediate,  and 
collected  by  inference,  as  we  gather  the  cause  from  such  signs  and  effects 
as  give  evidence  of  it,  is  very  different  from  that  confidence  or  persuasion, 
by  divines  called  the  assurance  of  faith.  "  Sanctification,"  says  Eu- 
therford,  "  does  not  evidence  justification,  as  faith  doth  evidence  it, 
with  such  a  sort  of  clearness,  as  light  evidenceth  colours,  though  it  be  no 
sign  or  evident  mark  of  them ;  but  as  smoke  evinces  fire,  and  as  the 
morning  star  in  the  east  evinces  the  sun  will  early  rise,  or  as  the  streams 
prove  there  is  a  head-spring  whence  they  issue,  though  none  of  these 
make  what  they  evidence  visible  to  the  eye ;  so  doth  sanctification  give 
evidence  of  justification,  only  as  marks,  signs,  effects,  give  evidence  to 
the  cause."  He  calls  it  a  light  of  arguing  and  of  heavenly  logic,  by  which 
we  know  that  we  know  God,  by  the  light  of  faith,  because  we  keep  his 
commandments.  "  In  effect,"  says  he,  "  we  know  rather  the  person 
must  be  justified,  in  whom  these  gracious  evidences  are,  by  hearsay  re- 
port or  consequence,  than  that  we  know  or  see  justification,  or  faith  it- 
self, in  ahstrado ;  but  the  light  of  faith,  the  testimony  of  the  Spirit  by 
the  operation  of  free  grace,  will  cause  us,  as  it  were,  with  our  eyes,  to  see 
justification  and  faith,  not  by  report,  but  as  we  see  the  sun-light."  Again 
he  says,  "  We  never  had  a  question  with  Antinomians  touching  the  first 
assurance  of  justification,  such  as  is  proper  to  the  light  of  faith.  He 
(Cornwall)  might  have  spared  all  his  arguments  to  prove  that  we  are 
first  assured  of  our  justification  by  faith,  not  by  good  works,  for  we  grant 
the  arguments  of  one  sort  of  assurance,  which  is  proper  to  faith,  and 
they  prove  nothing  against  another  sort  of  assurance,  by  signs  and  ef- 
fects, which  is  also  divine."  Further,  as  to  the  difference  between  these 
two  kinds  of  assurance :  the  assurance  of  faith  has  its  object  and  founda- 
tion without  the  man,  but  that  of  sense  has  them  within  him.  The  as- 
surance of  faith  looks  to  Christ,  the  promise  and  covenant  of  God,  and 
says,  "  This  is  all  my  salvation  ;  God  has  spoken  in  his  holiness,  I  will 
rejoice  ;"  but  the  assurance  of  sense  looks  inward  at  the  works  of  God, 
such  as  the  person's  own  graces,  attainments,  experiences,  and  the  like. 
The  assurance  of  faith  giving  an  evidence  to  things  not  seen,  can  claim 
an  interest  in,  and  plead  a  saving  relation  to  a  hiding,  withdrawing  God. 
Zion  said,  "  My  Lord  hath  forgotten  me ;"  and  the  spouse,  "  I  opened  to 
my  beloved,  but  my  beloved  had  withdrawn  himself,  and  was  gone."  So 
he  may  be  a  forgetting  and  withdrawing  God  to  my  feeling,  "  and  yet  to 
my  faith,  my  God  and  my  Lord  still,"  says  holy  Rutherford  ;  "  even  as 
the  wife  may  believe  the  angry  and  forsaking  husband  is  still  her  hus- 
band." But  on  the  other  hand,  the  assurance  of  sense  is  the  evidence 
of  things  seen  and  felt.  The  one  says,  "  I  take  him  for  mine ;"  the 
other  says,  "  I  feel  he  is  mine."  The  one  says  with  the  church,  "  My 
God,  though  he  cover  himself  with  a  cloud,  that  my  prayer  cannot  pass 
through,  yet  will  hear  me ;"  the  other,  "  My  God  has  heard  me."  The 
one  says,  "  He  will  bring  me  forth  to  the  light,  and  I  shall  behold  hia 
31* 


366  APPENDIX. 

righteousness ;"  the  other,  "  He  has  brought  me  forth  to  the  light,  and  I 
do  behold  his  righteousness."  Tlie  one  says,  "Tliough  he  should  kill 
me,  yet  will  I  trust  in  him  ;"  the  other,  "  He  smiles  and  shines  on  me, 
therefore,  will  I  love  him  and  trust  in  him." 

Upon  the  whole,  we  humbly  conceive,  were  the  nature  and  grounds  of 
faith's  persuasion  more  narrowly  and  impartially  under  the  guidance  of 
the  Spirit  of  truth,  searched  into  and  laid  open,  it  would,  instead  of  dis- 
couraging weak  Christians,  exceedingly  tend  to  the  strengthening  and 
increase  of  faith,  and  consequently  have  a  mighty  influence  on  spiritual 
comfort,  and  true  gospel  holiness,  which  will  always  be  found  to  bear 
proportion  to  faith,  as  effects  do  to  the  efficacy  and  influence  of  their 
causes. 

Query  IX. — What  is  that  act  of  faith,  by  which  a  sinner  appropriates  Christ 
and  his  saving  benefits  to  himself? 

Ans. — This  question  being  plainly  and  fully  answered  in  what  is  said  on  the 
immediately  foregoing,  we  refer  thereto,  and  proceed  to  the  tenth. 

Query  X. —  Whether  the  revelation  of  the  divine  will  in  the  word,  affording  a 
warrant  to  offer  Christ  unto  all,  and  a  warrant  to  all  to  receive  him,  can  be  naid 
to  be  the  Father' s  making  a  deed  of  gift  and  grant  oj^  Christ  unto  all  mankind  7 
Is  this  grant  to  all  mardcind  by  sovereign  grace  ?  And  whether  is  it  absolute  or 
conditional ! 

Ans. — Here  we  are  directed  to  that  part  of  our  representation  where 
we  complain  that  the  following  passage  is  condemned,  viz :  "  The  Father 
hath  made  a  deed  of  gift  or  grant  unto  all  mankind,  that  whosoever  of 
them  shall  believe  in  his  Son,  shall  not  perish  ;"  and  where  we  say, 
"  That  this  treatment  of  the  said  passage  seems  to  enroach  on  the  war- 
rants aforesaid,  and  also  upon  sovereign  grace,  which  hath  made  this 
grant,  not  to  devils,  but  to  men,  in  terms  than  which  none  can  be  ima- 
gined more  extensive  ;"  agreeable  to  what  we  have  already  said  in  our 
representation.  We  answer  to  the  first  part  of  the  question,  that  by  the 
"  deed  of  gift  or  grant  unto  all  mankind."  we  understand  no  more  than 
the  revelation  of  the  divine  will  in  the  word,  a&brding  warrant  to  offer 
Christ  to  all,  and  a  warrant  to  all  to  receive  him  ;  for  although  we  believe 
the  purchase  and  application  of  redemption  to  be  peculiar  to  the  elect, 
who  were  given  by  the  Father  to  Christ  in  the  counsel  of  peace,  yet  the 
warrant  to  receive  hira  is*  common  to  all.  Ministers,  by  virtue  of  the 
commission  they  have  received  from  their  great  Lord  and  Master,  are 
authorized  and  instructed  to  go  preach  the  gospel  to  every  creature,  i.  e., 
to  make  a  full,  free,  and  unhampered  offer  of  him,  his  grace,  righteous- 
ness, and  salvation,  to  every  rational  soul  to  whom  they  may  in  provi- 
dence have  access  to  speak.  And  though  we  had  a  voice  like  a  trumpet, 
that  could  reach  all  the  corners  of  the  earth,  we  think  we  would  be  bound, 
by  virtue  of  our  commission,  to  lift  it  up,  and  say,  "  To  you,  0  men,  do 
we  call,  and  our  voice  is  to  the  sons  of  men.  God  hath  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever  believes  in 
him  should  not  perish,  but  have  everlasting  life."  And  though  this 
"  deed  of  gift  and  grant,  that  whosoever  believeth  in  Christ  shall  not 
perish,"  &c.  is,  neither  in  our  representation,  nor  in  the  passages  of  the 
book  condemned  on  that  head,  called  a  "  deed  of  gift,  and  grant  of 
Christ,"  yet,  being  required  to  give  our  judgment  in  this  point,  we  think, 
that  agreeable  to  the  Holy  Scripture,  it  may  be  so  called,  as  particularly 
appears  from   the  text  last  cited,  John   iii.   16,   where  by  the  giving  of 


APPENDIX.  367 

Christ,  we  understand  not  only  his  eternal  destination  by  the  Father  to 
be  the  Redeemer  of  an  elect  world,  and  his  giving  him  unto  the  death 
for  them,  in  the  fulness  of  time,  but  ixiore  especially  a  giving  of  him  in 
the  word  unto  all,  to  be  received  and  believed  in.  The  giving  here  can- 
not be  a  giving  in  possession,  which  is  peculiar  only  unto  them  who  actu- 
ally believe,  but  it  must  be  such  a  giving,  granting,  or  offering,  as  war- 
rants a  man  to  believe  or  receive  the  gift,  and  must  therefore  be  anterior 
to  actual  believing.  This  is  evident  enough  from  the  text  itself:  he  gave 
him,  "  that  whosoever  believeth  in  him  should  not  perish,"  &c.  The  con- 
text al-^o,  to  us,  puts  it  beyond  controversy :  the  brazen  serpent  was 
given,  and  lifted  up  as  a  common  good  to  the  whole  camp  of  Israel,  that 
whosoever  in  all  the  camp,  being  stung  by  the  fiery  serpents,  looked 
thereunto,  might  not  die,  but  live.  So  here  Christ  is  given  to  a  lost 
world,  in  the  word,  "  tliat  whosoever  believes  in  him  should  not  perish," 
&c.  And  in  this  respect,  we  think,  Christ  is  a  common  Saviour,  and  his 
salvation  is  a  common  salvation;  and  it  is  "glad  tidings  of  great  joy 
unto  all  people,"  that  unto  us  (not  to  angels  that  fell)  this  Son  is  given,  and 
this  Child  is  born,  whose  name  is  called  Wonderful,  &c.  Isa.  ix.  6. 

We  have  a  Scripture  also  to  this  purpose,  John  vi.  32,  where  Christ, 
speaking  to  a  promiscuous  multitude,  makes  a  comparison  between  him- 
self and  the  manna  that  fell  about  the  tents  of  Israel  in  the  wilderness, 
and  says,  "  My  Father  giveth  you  the  true  bread  from  heaven."  As  the  simple 
raining  of  the  manna  about  their  camp  is  called  a  giving  of  it,  {ver.  21,) 
before  it  was  tasted,  or  fed  upon  ;  so  the  very  revelation  and  offer  of  Christ  is 
called  (according  to  the  judicious  Calvin  on  the  place)  a  giving  of  him,  ere  he 
be  received  and  believed  on. 

Of  this  giving  of  Christ  to  mankind  lost,  we  read  also,  1  John  v.  11, 
"  And  this  is  the  record,  that  God  hath  given  unto  us  eternal  life,  and 
this  life  is  in  his  Son."  This  giving  in  the  text  is  not,  we  conceive,  a 
giving  in  possession,  in  greater  or  lesser  measure,  but  a  giving  by  way  of 
grant  and  offer,  whereupon  one  may  warrantably  take  possession,  and 
the  party  to  whom  is  not  the  election  only,  but  lost  mankind ;  for  the 
record  of  God  here  must  be  such  a  thing  as  warrants  all  to  believe  on 
the  Son  of  God,  But  it  can  be  no  such  warrant  to  tell,  "  that  God  hath 
given  eternal  life  to  the  elect ;"  for  the  making  of  a  gift  to  a  certain 
select  company  of  persons,  can  never  be  a  warrant  for  all  men  to  receive 
or  take  possession  of  it.  This  will  be  further  evident,  if  we  consider  that 
the  great  sin  of  unbelief  lies  in  not  believing  this  record  of  God, — "  He 
that  believes  not  hath  made  God  a  liar,"  says  the  apostle,  ver.  10,  "be- 
cause he  believes  not  the  record  that  God  gave  of  his  Son  ;"  and  then  it 
followeth,  vei:  11,  "  And  this  is  the  record,  that  God  hath  given  to  us 
eternal  life,"  &c.  Now,  are  we  to  think  that  the  rejecting  of  the  record 
of  God  is  a  bare  disbelieving  of  this  proposition,  "That  God  hath  given 
eternal  life  unto  the  elect  ?"  No,  surely ;  for  the  most  desperate  unbe- 
lievers, such  as  Judas  and  others,  believe  this  ;  and  their  belief  of  it  adds 
to  their  anguish  and  torment.  Or  do  they,  by  believing  this,  set  to  their 
seal  that  God  is  true  ?  No ;  they  still  continue,  notwithstanding  of  all 
this,  to  make  him  a  liar,  in  "  not  believing  this  record  of  God,"  that  to 
lost  mankind,  and  to  themselves  in  particular,  God  hath  given  eternal 
life,  by  way  of  grant,  so  as  they,  as  well  as  others,  are  warranted  and 
wt'lcoine,  and  every  one  to  whom  it  comes,  on  their  peril,  required  by 
faith  to  receive  or  take  possession  of  it.  By  not  receiving  this  gifted  and 
offered  remedy,  with  application  and  appropriation,  they  fly  in  the  face 
of  God's  record  and    testimony  ;  and    therefore  do    justly   and  deservedly 


368  APPENDIX. 

perish,  seeing  the  righteousness,  salvation,  and  kingdom  of  God,  was 
brought  so  near  to  them,  in  the  free  offer  of  the  gospel,  and  yet  they 
would  not  take  it.  The  great  pinch  and  strait,  we  think,  of  an  awakened 
conscience,  does  not  lie  in  believing  that  God  hath  given  eternal  life  to 
the  elect,  but  in  believing  or  receiving  Christ,  offered  to  us  in  the  gospel, 
with  particular  application  to  the  man  himself,  in  Scripture  called  "  an 
eating  the  flesli,  and  drinking  the  blood  of  the  Son  of  man."  And  yet, 
till  this  difficulty  be  surmounted,  in  greater  or  lesser  measure,  he  can 
never  be  said  to  believe  in  Christ,  or  receive  and  rest  upon  him  for  salva- 
tion. The  very  taking  or  receiving  must  needs  presuppose  a  giving  of 
Christ ;  and  this  giving  may  be,  and  is,  for  the  most  part,  where  there  is 
no  receiving ;  but  there  can  be  no  receiving  of  Christ  for  salvation  where 
there  is  not  revelation  of  Christ  in  the  word  of  the  gospel,  affording  war- 
rant to  receive  him,  and  then,  by  the  effectual  operation  of  the  Spirit, 
persuading  and  enabling  the  sinner  to  embrace  him  upon  this  warrant 
and  offer.  "A  man,"  says  the  Spirit  of  God,  John  iii.  27,  "can  receive 
nothing,  except  it  be  given  him  from  heaven."  Hence  Mr.  Rutherford, 
in  his  "  Christ  Dying  and  Drawing,"  &c.,  page  442,  says,  that  "  reprobates 
have  as  fair  a  warrant  to  believe  as  the  elect  have." 

As  to  the  second  part  of  this  question,  i.e.,  "Is  this  grant  made  to  all 
mankind  by  sovereign  grace?  and.  Whether  is  it  absolute  or  condi- 
tional?" we  answer,  that  this  grant,  made  in  common  to  lost  mankind, 
is  from  sovereign  grace  only  ;  and  it  being  ministers'  warrant  to  offer 
Christ  unto  all,  and  people's  warrant  to  receive  him,  it  cannot  fail  to 
be  absolutely  free  ;  yet  so  as  none  can  be  possessed  of  Christ  and  his  benefits, 
till  by  faith  they  receive  him. 

Query  XI. — Is  the  division  of  the  law,  as  explained  and  applied  in  the 
Marrow,  to  be  justified,  and  which  cannot  be  rejected  without  burying  several 
gospel  truths  ? 

Ans. — We  humbly  judge  the  tripartite  division  of  the  law,  if  rightly 
understood,  may  be  admitted  as  orthodox  ;  j'Ct,  seeing  that  which  we  are 
concerned  with,  as  contained  in  our  representation,  is  only  the  division  of 
the  law  into  the  law  of  works  and  the  law  of  Christ,  we  say,  that  we  are 
still  of  opinion,  that  this  distinction  of  the  law  is  carefully  to  be  main- 
tained ;  in  regard  that  by  the  law  of  works  we,  according  to  the  Scripture, 
understand  the  covenant  of  works,  which  believers  are  wholly  and  alto- 
gether delivered  from,  although  they  are  certainly  under  the  law  of  the 
ten  commandments  in  the  hand  of  a  Mediator.  And  if  this  distinction 
of  the  law,  thus  applied,  be  overthrown,  and  declared  groundless,  several 
eweet  gospel-truths  must  unavoidably  fall  in  the  ruins  of  it.  For  in- 
stance, if  there  be  no  difference  put  between  the  law  as  a  covenant,  and  the 
law  as  a  rule  of  life  to  believers,  in  the  hand  of  Christ,  it  must  needs 
follow,  that  the  law  still  retains  its  covenant-form  M'ith  respect  to  be- 
lievers, and  that  they  are  still  under  the  law  in  this  formality,  contrary 
to  Scripture,  Rom.  vi.  14,  and  vii.  1 — 3,  and  to  the  Confession  of  Faith, 
chap.  xix.  sect.  6.  It  would  also  follow,  that  the  sins  of  believers  are 
still  to  be  looked  upon  as  breaches  of  the  covenant  of  works,  and  con- 
sequently, that  their  sins  nOt  only  deserve  the  wrath  and  curse  of  God, 
(which  is  a  most  certain  trutii,)  but  also  make  them  actually  liable  to 
the  wrath  of  God,  and  the  pains  of  hell  for  ever,  which  is  true  only  of 
them  that  are  in  a  state  of  black  nature;  Less.  Cat.  quest.  19,  and  con- 
trary to  Confess,  of  Faith,  chap.  xix.  sect.  1.  It  will  likewise  follow, 
that  believers   are   still    to   eye    God  as   a  vindictive  and  Avrathful   Judge, 


APPENDIX.  369 

though  his  justice  be  fully  satisfied  in  the  death  and  blood  of  their  blessed 
Surety,  apprehended  by  faith.  These  and  many  other  sweet  gospel 
truths,  we  think,  fall  in  the  ruins  of  the  foresaid  distinction  condemned  as 
groundless. 

Query.  XII. — Is  the  hope  of  heaven  and  fear  of  hell  to  be  excluded 
from  the  motives  of  the  believer's  obedience  ?  And  if  not,  how  can  the  Marrow 
be  defended,  that  expressly  excludes  them,  though  it  should  allow  of  other 
motives  ? 

Ans. — Here  we  are  referred  to  the  third  particular  head,  wherein  we 
thinli  the  Marrow  injured  by  the  Assembly's  act,  which  for  brevity's  sake 
we  do  not  transcribe  :  but  agreeable  both  to  our  representation  and  the 
scope  of  the  Marrow,  we  answer,  That  taking  heaven  for  a  state  of  end- 
less felicity  in  the  enjoyment  of  God  in  Christ,  we  are  so  far  from  think- 
ing that  this  is  to  be  excluded  from  being  a  motive  of  the  believer's  obe- 
dience, that  we  think  it  the  chief  end  of  man,  next  to  the  glory  of  God  ; 
Psalm  Ixxiii.  25,  "  Whom  have  I  in  heaven  but  thee  ?"  &c.  Heaven,  in- 
stead of  being  a  reward  to  the  believer,  would  be  a  desolate  wilderness  to 
him  without  the  enjoyment  of  a  God  in  Christ.  The  Lord  and  the 
Lamb  are  the  light  of  that  place.  God  himself  is  the  portion  of  his  peo- 
ple ;  he  is  their  shield  and  exceeding  great  reward.  The  very  cope-stone 
of  the  happiness  of  heaven  lies  in  being  "  for  ever  with  the  Lord,  and  in 
beholding  of  his  glory ;"  and  this  indeed  the  believer  is  to  have  in  his  eye, 
as  the  recompense  of  reward,  and  a  noble  motive  of  obedience.  But  to  form 
conceptions  of  heaven  as  a  place  of  pleasure  and  happiness,  without  the  former 
Yiews  of  it,  and  to  fancy  that  this  heaven  is  to  be  obtained  by  our  own  works  and 
doings,  is  unworthy  of  a  believer,  a  child  of  God,  in  regard  it  is  slavish,  legal, 
mercenary,  and  carnal. 

As  for  the  fear  of  hell  being  a  motive  of  the  believer's  obedience,  we 
reckon  it  one  of  the  special  branches  of  that  glorious  liberty  wherewith 
Christ  hath  made  his  people  free,  that  they  yield  obedience  to  the  Lord, 
not  out  of  slavish  fear  of  hell  and  wrath,  but  out  of  a  child-like  love  and 
willing  mind.  Confess,  chap.  xx.  sect.  6.  "  Christ  hath  delivered  us  out 
of  the  hands  of  our  enemies,  that  we  might  serve  him  without  fear,  in 
holiness  and  righteousness,  all  the  days  of  our  lives,"  Luke  i.  74,  75.  A 
filial  fear  of  God  and  of  his  fatherly  displeasure,  is  worthy  of  the  believer, 
being  a  fruit  of  faith,  and  of  the  spirit  of  adoption  ;  but  a  slavish  fear  of  hell 
and  wrath,  from  which  he  is  delivered  by  Christ,  is  not  a  fruit  of  faith,  but  of 
unbelief.  And  in  so  far  as  a  believer  is  not  drawn  with  love,  but  driven  on 
in  his  obedience  with  a  slavish  fear  of  hell,  we  think  him,  in  so  far  under  a 
spirit  of  bondage.  And  judging  this  to  be  the  Marrow's  sense  of  rewards 
and  punishments  with  respect  to  a  believer,  we  think  it  may  and  ought  to  be 
defended. 

And  this  doctrine,  which  we  apprehend  to  be  the  truth,  stands  sup- 
ported not  only  by  Scripture  and  our  Confession  of  Faith,  but  also  by 
the  suffrages  of  some  of  our  soundest  divines  ;  for  instance  Mr.  Kuther- 
ford  : — "  Believei-s,"  says  he,  "  are  to  be  sad  for  their  sins,  as  offensive  to 
the  authority  of  the  Lawgiver  and  the  love  of  Christ,  though  they  be  not 
to  fear  the  eternal  punishment  of  them  ;"  for  sorrow  for  sin,  and  fear  for 
sin  are  most  different  to  us.  Again,  says  the  same  author,  "  Servile 
obedience,  under  apprehension  of  legal  terror,  -was  never  commanded  in 
tlie  spiritual  law  of  God  to  the  Jews,  more  than  to  us."  Durham,  {loco 
citato,)  "The  believer  (says  he)  being  freed  from  the  law  as  a  covenant, 
hia  life  depends  not  on  the  promise  annexed  to  the  law,  nor  is  he  in  dan- 


370  APPENDIX. 

ger  by  the  threateninga  adjoined  to  it,  both  these  to  believers  being  made 
void  through  Christ."  And  to  conclude,  we  are  clearly  of  Dr.  Owen's  "• 
mind  auent  the  use  bf  threatenings  of  everlasting  wrath  with  reference  unto 
believers,  who,  though  he  owns  them  to  be  declarative  of  God's  hatred  of 
sin,  aud  his  will  to  punish  it,  yet  in  regard  the  execution  of  them  is  in- 
consistent with  the  covenant,  and  God's  faithfulness  therein,  says,  "  'J'he  use 
of  them  cannot  be  to  beget  in  believers  an  anxious,  doubting,  solicitous 
fear  about  the  punishment  threatened,  grounded  on  a  supposition  that  the 
person  fearing  shall  be  overtaken  with  it,  or  a  perplexing  fear  of  hell-fire ; 
which,  though  it  ofttimes  be  a  consequence  of  some  of  God's  dispensations 
toward  us  of  our  own  sins,  or  the  weakness  of  our  faith,  is  not  any  where 
prescribed  unto  us  as  a  duty,  nor  is  the  ingeuerating  of  it  in  us  the  de- 
sign of  any  of  the  threatenings  of  God."  His  reasons,  together  with  the 
nature  of  that  fear,  which  the  threatening  of  eternal  wrath  ought  to  beget 
in  believers,  may  be  viewed  among  the  rest  of  the  authorities. 

These  are  some  thoughts  that  have  offered  to  us  upon  the  queries,  which 
we  lay  before  the  Reverend  Commission  with  all  becoming  deference,  hum- 
bly craving,  that  charity,  which  thinketh  no  evil,  may  procure  a  favourable 
construing  of  our  words,  so  as  no  sense  may  be  put  upon,  nor  inference 
drawn  from,  them  which  we  never  intended.  And  in  regard  the  tenor  of 
our  doctrine,  and  our  aims  in  conversation,  have,  though  with  a  mixture  of 
much  sinful  weakness,  been  sincerely  pointed  at  the  honour  of  the  Lord 
Jesus  as  our  king  as  well  as  priest,  as  our  sanctification  as  well  as  our 
righteousness,  we  cannot  but  regret  our  being  aspersed,  as  turning  the  grace 
of  our  God  into  lasciviousness,  and  casting  off  the  obligation  of  the  holy 
law  of  the  ten  commands ;  being  persuaded  that  the  damnation  of  such  as 
either  do  or  teach  so,  is  just  and  unavoidable,  if  mercy  prevent  it  not. 
But  now  if,  after  this  plain  and  ingenuous  declaration  of  our  principles,  we 
must  still  lie  under  the  same  load  of  reproach,  it  is  our  comfort,  that  we 
have  the  testimony  of  our  conscience  clearing  us  in  that  matter,  and  doubt 
not  the  Lord  will  in  due  time  bring  forth  our  righteousness  as  the  light, 
and  our  judgment  as  the  noon-day.  We  only  add,  that  we  adhere  to  our 
representation  and  petition  in  all  points  ;  and  so  much  the  rather  that  we 
have  already  observed  the  sad  fruits,  and  bad  improvement  made  of  the 
Assembly's  deed,  therein  complained  of. 

These  answers,  contained  in  this  and  the  preceding  pages,  (viz  :  of  the 
manuscript  given  in,)  are  subscribed  at  Edinburgh,  March  12th,  1722, 
by  us, 

Messrs.  JAMES  HOG,  Carnock. 

THOMAS  BOSTON,  Etterick. 
JOHN  WILLIAMSON,  Inveresk. 
JAMES  KID,  Queensferry. 
GABRIEL  WILSON,  Muxton. 
EBENEZER  ERSKINE,  Portmoack. 
RALPH  ERSKINE,  Dunfermline. 
JAMES  WARDLAW,  Dunfermline. 
HENRY  DAVIDSON,  Galashiels. 
JAMES  BATHGATE,  Orwel. 
WILLIAM  HUNTER,  Lilliesleaf. 


THK  END. 


1    1012  01002  1782 


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